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CON JUGIAL,, LOVE.
3
PERTAINING TO
CONJUGIAL LOVE
TO WHICH IS ADDED
pleasures of Insanitg
PERTAINING TO
SCORTATORY LOVE
BY
EMANUEL SWEDENBORG
ASwedt
Bting translation of kit taerk
** HmxnM SArinm jc m AMOKIT. CoNjacutt ; POST QUAS SEQCUNTOR VOLUFXATBS IMBAKUI
ex AMOIB SCOSTATOKIO" (Amstekxiaml 1768)
NEW YORK
AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY
HO. 3 WEST TWENTY-NINTH STREET.
Published by THE AMERICAN SWJEDENBGRG PRINTING AND PUBLISHING
SOCIETY, organized for the purpose of Stereotyping, Printing, and
Publishing Uniform Editions of the Theological Writings of EMANUEL
SWSDEXBORQ, tind incorporated in ike State of New York, A. r>, 1850
CONJUGIAL LOVE
AND ITS
CHASTE DELIGHTS.
PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN
AND NUPTIALS THERE.
1. ** f AM aware that many who read the following pagoa
owl the MEMORABLE KKLATIONS annexed to the chapters, will
believe that they are fictions of the imagination; but! solemnly
declare they are not fictions, but were truly done and seen; and
that I saw them, not in any state of the mind asleep, but in a
state of perfect wakefulness ; for it has pleased the Lord to
manifest himself to me, and to send me to teach the things
ntlalinir to the New Church, which is meant by the NEW
JKKI'SALKM in the Revelation : for winch purpose he has opened
the interiors of my mind and spirit; by virtue of which privi-
lege it ho* been granted me to be iu the spiritual world with
aiigi'K and at the same time in the natural world with men,
and this now [IT(>8] for twenty-five years."
2, On a certain time there appeared to me an angel flying
beneath the eastern heaven, with a trumpet in his hand, wnicS
he held to his mouth, and sounded towards the north, the west,
and the south. He was clothed in a robe, which waved behind
him a^ he Hew along, and was girt about the waist with a band
that Hhone like fire and glittered with carbuncles, and sapphires ;
he flew with his face downwards, and alighted gently on the
ground, near where 1 was standing. As soon as he touched the
ground with his feet, he stood erect, and walked to and fro;
and on seeing me he directed his steps towards me, I was in
the ftpiritj and was standing in that state on a little eminence in
the southern quarter of tne spiritual world, "When he came
near, I addressed him and asked him his errand, telling him
that 1 had heard the sound of his trumpet, and had observed
his descent through the air. He replied, u My commission is to
CONJUG-IAL LOVE
call together such of the Inhabitants of this part of the spiritual
world, as have come hither from the various kingdoms of Chris-
tendom, and have heen most distinguished for their learning,
their ingenuity, and their wisdom, to assemble on this little
eminence where you are now standing, and to declare their real
sentiments, as to what they had thought, understood, and
inwardly perceived, while in the natural world, respecting
HEAVENLY JOT and ETERNAL HAPPINESS. The occasion of my
commission is this: several who have lately come from the natu-
ral world, and have been admitted into our heavenly^society,
which is in the east, have informed us, that there is not a,
single person throughout the whole Christian world that is
acquainted with the true nature of heavenly joy and eternal
happiness ; consequently that not a single person is acquainted
with the nature of heaven. This information greatly surprised
my brethren and companions ; and they said to me, ' G-o down,
call together and assemble those who are most eminent for wis-
dom in the world of spirits, (where all men are first collected
after their departure oufc of the natural world,) so that we may
know of a certainty, from the testimony of many, whether it
be true that such thick darkness, or dense ignorance, respecting
a future life, prevails among Christians.' " The angel then said
to me, " Wait awhile, and you will see several companies of the
wise ones flocking together to this place, and the Lord will pre-
pare them a house of assembly." I waited, and lo! in the
space of half an hour, I saw two companies from the north,
two from the west, and two from the south ; and as they came
near, they were introduced by the angel that blew the trumpet
into the house of assembly prepared for them, where they took
t'leir places in the order of the quarters from which they came.
There were six groups or companies, and a seventh from the
east, which, from its superior light, was not visible to the rest.
When they were all assembled, the angel explained to them the
reason of their meet-ing, and desired that each company in order
would declare their sentiments respecting HEAVENLY JOY and
ETERNAL HAPPINESS. Then each company formed themselves
into a ring, with their faces turned one towards another, that
they might recall the ideas they had entertained upon the sub*
ject in the natural world, and after examination and delibera-
tion might declare their sentiments.
8. After some deliberation, the FIRST COMPANY, which was
from the north, declared their opinion, that heavenly joy and
eternal happiness constitute the very life of heaven ; so much so
that whoever enters heaven, enters, in regard to his life, into its
festivities, just as a person admitted to a marriage enters into
all the festivities of a marriage. " Is not heaven," they argued,
44 before our eyes in a particular place above us? and is there
not there and nowhere else a constant succession of satisfactions
6 "~~ '
AND ITS CHASTE DELIGHTS. 3
and pleasures i When a man therefore is admitted into heaven,
he is also admitted into the fall enjoyment of all these satisfac-
tions and pleasures, both as to tnental perception and bodily
sensation. Of course heavenly happiness, which is also eternal
happiness, consists solely in admission into heaven, and that
depends purely on the divine mercy and favor." They having
concluded, the SECOND COMPANY from the north, according to
the measure of the wisdom with which they were endowed, next
declared their sentiments as follows : " Heavenly joy and eternal
happiness consist solely in the enjoyment of the company of
angels, and in holding sweet communications with them, so that
the countenance is kept continually expanded with joy ; while
the smiles of mirth and pleasure, arising from cheerful and
entertaining conversation, continually enliven the faces of
the company. What else can constitute heavenly joys, but the
variations of such pleasures to eternity?" The THIRD COM-
PANY, which was the first of the wise ones from the western
quarter, next declared their sentiments according to the ideas
which flowed from their affections : " In what else," said they,
" do heavenly joy and eternal happiness consist but in feasting
with Abraham, Isaac, and Jacob ; at whose tables there will be
an abundance of rich and delicate food, with the finest and most
generous wines, which will be succeeded by sports and dances
of virgins and young men, to the tunes of various musical
instruments, enlivened by the most melodious singing of sweet
songs ; the evening to conclude with dramatic exhibitions, and
this again to be followed by feasting, and so on to eternity ?"
"When they had ended, the FOURTH COMPANY, which was the
second from the western quarter, declared their sentiments to
the following purpose : " We have entertained," said' they,
" many ideas respecting heavenly joy and eternal happiness ;
and we have examined a variety of joys, and compared them
one with another, and have at length come to the conclusion,
that heavenly joys are paradisiacal joys : for what is heaven but
a paradise extended from the east to the west, and from the
south to the north, wherein are tj^ees ladenjmth- fruit, and all
kind^^of^beautiful flowers, and uTtKe midst the magnificent
tree of life*, around which the blessed will take their seats, and
feed on fruits most delicious to the taste, being adorned witli
garlands of the sweetest smelling flowers? In this paradise
there will be a perpetual spring ; so that the fruits and flowera
will be renewed every day with an infinite variety, and by theif
continual growth and freshness, added to the vernal tempera-
ture of the atmosphere, the souls of the blessed will be daily
fitted to receive and taste new joys, till they shall be restored
to the flower of their age, and finally to their primitive state,
in which Adam and his wife were created, and thus recover
their paradise, which has been transplanted from earth to hea-
8, 4 COSTJIJGIAL LOVE
ven." The FIFTH COMPANY, which was the first of the ingenious
spirits from the southern quarter, next delivered their opinion:
" Heavenly joys and eternal happiness," said they, " consist
solely in exalted power and dignity, and in abundance of
wealth, joined with more than princely magnificence and
splendor. That the joys of heaven, and their continual fruition,
which is eternal happiness, consist in these things, is plain to
us from the examples of such persons as enjoyed them in the
former world ; and also from this circumstance, that the blessed
in heaven are to reign with the Lord, and to become kings and
princes ; for they are the sons of him who is King of kings and
Lord of lords, and they are to sit on thrones and be ministered
to by angels. Moreover, the magnificence of heaven is plainly
made known to us by the description given of the New Jerusa-
lem, wherein is represented the glory of heaven ; that it is to
have gates, each of which shall consist of a single pearl, and
streets of pure gold, and a wall with foundations of precious
stones ; consequently, every one that is received into heaven
will have a palace of his own, glittering with gold and other
costly materials, and will enjoy dignity and dominion, each
according to his quality and station : and since we find by ex-
perience, that the joys and happiness arising from such things
are natural, and as it were, innate in us, and since the promises
of God cannot fail, we therefore conclude that the most happy
state of heavenly life can be derived from no other source than
this." After this, the SIXTH COMPANY, which was the second
from the southern quarter, with a loud voice spoke as follows :
"The joy of heaven and its eternal happiness consist solely in
the perpetual glorification of God, in a never-ceasing festival
of praise and thanksgiving, and in the blessedness of divine
worship, heightened with singing and melody, whereby the
heart is kept in a constant state of elevation towards God, under
a full persuasion that he accepts such prayers and praises, on
account of the divine bounty in imparting blessedness." Some
of the company added further, that this glorification would be
attended with magnificent illuminations, with most fragrant
incense, and with stately processions, preceded by the chief
priest with a grand trumpet, who would be followed by pri-
mates and officers of various orders, by men carrying palms,
and^ byjw:omen with golden images in their hand.
" ' r *"i. The SEVENTH COMPANY, Which, from its superior light,
was invisible to the rest, came from the east of neaven, and
consisted of angels of the same society as the angel that had
sounded the trumpet. When these heard in -their heaven, that
not a single person throughout the Christian world was ac-
quainted with the true nature of heavenly joy and eternal hap-
piness, they said one to another, "Surely this cannot be true;
it is impossible that such thick darkness and stupidity should
8
AND ITS CHASTE DELIGHTS. 4r, $
prevail amongst Christians: let us even go down and hear
whether it be true; for if it be so, it is indeed wonderful.' 7 Then
those angels said to the one that had the trumpet, " You know
that every one that has desired heaven, and lias formed any
definite conception in his mind respecting its joys, is introduced
after death into those particular joys which he had imagined ;
and after he experiences that such joys are only the offspring
of the vain delusions of his own fancy, he is led out of his error,
and instructed in the truth. This is the case with most of those
In the world of spirits, who in their former life have thought
about heaven, and from their notions of its joys have desired to
possess them." On hearing this, the angel that had the trumpet
said to the six companies of the assembled wise ones, " Follow
me; and I will introduce you into your respective joys, and
thereby into heaven."
5. When the angel had thus spoken, he went before them ;
and he was first attended by the company who were of opinion*
that the joys of heaven consisted solely in pleasant associations,
and entertaining conversation. These the angel introduced to
an assembly of spirits in the northern quarter, who, during their
abode in the former world, had entertained the same ideas of
the joys of heaven. There was in the place a large and
spacious house, wherein all these spirits were assembled. In
the house there were more than fifty different apartments, al-
lotted to different kinds and subjects of conversation : in some
of these apartments they conversed about such matters as they
had seen or heard in the public places of resort and the streets
of the city ; in others the conversation turned upon the various
charms of the fair sex, with a mixture of wit and humor, pro-
ducing cheerful smiles on the countenances of all present; in
others they talked about the news relating to courts, to public
ministers, and state policy, and to various matters which had
transpired from privy councils, interspersing many conjectures
and reasonings of their own respecting the issues of such coun-
cils ; in others again they conversed about trade and merchan-
dise; in others upon subjects of literature; in others upon
points of civil prudence and morals ; and in others about affairs
relating to the Church, its sects, &c. Permission was granted
me to enter and look about the house; and I saw people
running from one apartment to another, seeking such company
as was most suited to their own tempers and inclinations ; and
in the different parties I could distinguish three kinds of per-
sons ; some as it were panting to converse, some eager to ask
questions, and others greedily devouring what was said. The
liouse had four doors, one towards each quarter ; and I observed
several leaving their respective companies with a great desire
to get out of the house. I followed some of them to the east
door, where I saw several sitting with great rr arks of dejection
9
5, 6 COtfJTGLAX LOVE
on their faces ; and on my inquiring into the cause of their
trouble, they replied, " The doors of this house are kept shut
against all persons who wish to go out ; and this is the third
day since we entered, to be entertained according to our desire
with company and conversation; and now we are grown so
weary with continual discoursing, that we can scarcely bear to
hear the sound of a human voice ; wherefore, from mere irk-
Bomeness, we have betaken ourselves to this door ; but on our
knocking to have it opened, we were told, that the doors of this
house are never opened to let any persons out, but only to let
them in, and that we must stay here and enjoy the delights of
heaven ; from which information we conclude, that we are to
remain here to eternity; and this is the cause of our sorrow and
lowness of spirits ; now too we begin to feel an oppression in
the breast, and to be overwhelmed with anxiety." The angel
then addressing them said : " These things in which you ima-
rgined the true joys of heaven to consist, prove, you find, the
i destruction of all happiness; since they do not of themselves
constitute true heavenly joys, but only contribute thereto." " In
what then," said they to the angel, " does heavenly joy con-
sist?" The angel replied briefly, "In, the delight of doing
something that is useful to ourselves and others ; which delight
derives its essence from loje and its existence from wisdom.
TPh'e delight of being useful, originating in love, and operating
by wisdom, is the very soul and life of all heavenly joys. In
the heavens there are frequent occasions of cheerful intercourse
and conversation, whereby the minds (mentes) of the angels are
exhilarated, their minds (animi) entertained, their bosoms de-
lighted, and their bodies refreshed ; but such occasions do not
o^cur, till they have fulfilled their appointed uses in the dis-
charge of their respective business and duties. It is this ful-
filling of uses that gives soul and life to all their delights and
entertainments; and if this soul and life be taken away, the
contributory joys gradually cease, first exciting indifference,
then disgust, and lastly sorrow and anxiety." As the angel
ended, the door was thrown open, and those who were sitting
near it burst out in haste, and went home to their respective
labors and employments, and so found relief and refreshment
to their spirits.
6. After this the angel addressed those who fancied the joys
of heaven and eternal happiness consisted of partaking of feasts
with Abraham, Isaac, and Jacob, succeeded by sports and
pub-ic exhibitions, and these by other feasts, and so on to eter-
nity. He said, " Follow me ; and I will introduce you into
the possession of your enjoyments :" and immediately he led
them through a grove into a plain floored with planks, on which
were set tables, fifteen on one side and fifteen on the other.
They then asked, " What is the meaning of so many tables 'f
10
AND ITS CHASTE DELIGHTS. 6
and the angel replied, " The first table is for Abraham, the
second for Isaac, the third for Jacob, and the rest in order for
the twelve apostles : on the other side are the same number of
tables for their wives ; the first three are for Sarah, Abraham's
wife, for Rebecca, the wife of Isaac, and for Leah and Rachel,
the wives of Jacob ; and the other twelve are for the wives of
the twelve apostles." They had not waited long before the
tables were covered with dishes ; between which, at stated dis-
tances, were ornaments of small pyramids holding sweetmeats.
The guests stood around the tables waiting to see their respect-
ive presidents: these soon entered according to their order of
precedency, beginning with Abraham, and ending with the last
of the apostles ; and then each president, taking his place at the
head of his own table, reclined on a couch, and invited the by-
standers to take their places, each on his couch : accordingly
the men reclined with the patriarchs and apostles, and the
women with their wives : and they ate and drank with much
festivity, but. with due decorum. When the repast was ended,
the patriarchs and apostles retired ; and then were introduced
various sports and dances of virgins and young men ; and these
were succeeded by exhibitions. At th'e conclusion of these
entertainments, they were again invited to feasting ; but with
this particular restriction, that on the first day they should eat
with Abraham, on the second with Isaac, on the third with
Jacob, on the fourth with Peter, on the fifth with James, on
the sixth with John, on the seventh with Paul, and with the
rest in order till the fifteenth day, when their festivity should
be renewed again in like order, only changing their seats, and
so on to eternity. After this the angel called together the
company that had attended him, and said to them, a All those
whom you have observed at the several tables, had entertained
the same imaginary ideas as yourselves, respecting the joys of
heaven and eternal happiness ; and it is with the intent that
they may see the vanity of such ideas, and be withdrawn from
them, that those festive representations were appointed and
permitted by the Lord, Those who with so much dignity pre-
sided at the tables, were merely old people and feigned charao
ters, many of them husbandmen and peasants, who, wearing
long beards, and from their wealth being exceedingly proud
and arrogant, were easily induced to imagine that they were
those patriarchs and apostles. But follow me to the ways that
lead from this place of festivity." They accordingly followed,
and observed groups of fifty or more, here and there, surfeited
with the load of meat which lay on their stomachs, and wishing
above all things to return to their domestic employments, their
professions, trades, and handicraft works ; but many of them
were detained by the keepers of the grove, who questioned
them concerning the days they had feasted, and whether they
6, 7 CONJTOIAL LOVE
had as jet taken their turns with Peter and Paul ; representing
to them the shame and indecency of departing till they had
paid equal respect to the apostles. But me general reply was,
" We are surfeited with our entertainment ; our food has be-
come insipid to us, we have lost all relish for it, and the very
sight of it is loathsome to us ; we have spent many days and
nights in such repasts of luxury, and can endure it no longer:
we therefore earnestly request leave to depart." Then the
keepers dismissed them, and they made all possible haste to
their respective homes.
After this the angel called the company that attended him,
and as they went along he gave them the following information
respecting heaven : " There are in heaven," says he, " as in the
world, both meats and drinks, both feasts and repasts; and at
the tables of the great there is a variety of the most exquisite
food, and all kinds of rich dainties and delicacies, wherewith
their minds are exhilarated and refreshed. There are likewise
sports and exhibitions, concerts of music, vocal and instrumen-
tal, and all these things in the highest perfection. Such things
are a source of joy to them, but not of happiness ; for happiness
ought to be within external joys, and to flow from them. This
inward happiness abiding in external joys, is necessary to give
them their proper relish, and make them joys ; it enriches them,
and prevents their becoming loathsome and disgusting ; and this
happiness is derived to every angel from the use he performs in
his duty or employment. Xbgre is- a* certain vein4ateut in the
aff&ctipn w of the will of every angel, which attract^his. mind .to
titxe execution of some purpose or other, wherein his mind fiu(ls
itself icu tranquillity, and is satisfied. This tranquillity an3
satisfaction form a state of mind capable of receiving from the
Lord the love of uses; and from the reception ot this love
springs heavenly happiness, which is the life of the above-
mentioned joys. Heavenly food in its essence is nothing but
love, wisdom, and use united together ; that is, use effected by
wisdom and derived from love ; wherefore food for the body is
given to every one in heaven according to the use which he
performs ; sumptuous food to those who perform eminent uses ;
moderate, but of an exquisite relish, to those who perform less
eminent uses ; and ordinary to such as live in the performance
of ordinary uses ; but none at all to the slothful.
7. After this the angel called to him the company of the so-
called wise ones, who supposed heavenly joys, and the eternal
happiness thence derived, to consist in exalted power and do-
minion, with the possession of abundant treasures, attended
with more than princely splendor and magnificence, and who
had been betrayed into this supposition by what is written in
the Word, that they should be kings and princes, and should
reign for ever witn Christ, and should be ministered tmto by
12
AND ITS CHASTE DELIGHTS. 7
angels ; with many other similar expressions. " Follow me,"
said tho angel to^them, " and I will introduce you to your joys."
So Le led them into a portico constructed of pillars and pyra-
mids : in the front there was a low porch, through which lay
the entrance to the portico ; through this porch lie introduced
them, and lo ! there appeared to be about twenty people as-
sembled. After waiting some time, they were accosted by a
certain person, having the garb and appearance of an angel,
and who said to them, " The way to heaven is through this
portico ; wait awhile and prepare yourselves ; for the elder
among you are to be kings, and the younger princes." As he
said this, they saw near each pillar a throne, and on each throne
a silken robe, and on each robe a sceptre and crown ; and near
each pyramid a seat raised three feet from the ground, and on
each seat a massive gold chain, and the ensigns of an order of
knighthood, fastened at each end with diamond clasps. After
this they heard a voice, saying, " Go now and put on your
robes; be seated, and wait awhile:" and instantly the elder
ones ran to the thrones, and the younger to the seats ; and they
put on their robes and seated themselves. When lo ! there
arose a mist from below, which, communicating its influence to
those on the thrones and the seats, caused them instantly to as-
sume airs of authority, and to swell with their new greatness,
and to be persuaded in good earnest that they were kings and
princes. That mist was an aura of phantasy or imagination
with which their minds were possessed. Then on a sudden,
several young pages presented themselves, as if they came on
wings from heaven ; and two of them stood in waiting behind
every throne, and one behind every seat. Afterwards at inter*
vals a herald proclaimed : " Ye kings and princes, wait a little
longer ; your palaces in heaven are making ready for you ;
your courtiers and guards will soon attend to introduce you."
Then they waited and waited in anxious expectation, till their
spirits were exhausted, and they grew weary with desire.
After about three hours, the heavens above them were seen
to open, and the angels looked down, in pity upon them, and
said, " "Why sit ye in this state of infatuation, assuming charac-
ters which do not belong to you ? They have made a mockery
of you, and have changed you from men into mere images, be-
cause of the imagination which has possessed you, that you
should reign with Christ as kings and princes, and that angels
should minister unto you. Have you forgotten the Lord's
words, that whosoever would be the greatest in the kingdom of
heaven, must be the least of all, and the servant of all ? Learn
then what is meant by kings and princes, and by reigning with
Christ; that it is to be wise and perform uses. The kingdom
of Christ, which is heaven, is a kingdom of uses ; for the Lord
loves every one, and is desirous to do good to every one; and
-Lo
CONJUGIAL LO\E
good Is the same thing as use : and as the Lord promotes good
or use by the mediation of angels in heaven, and of men on
eaith, therefore to such as faithfully perform uses, he commu-
nicates the love thereof, and its reward, which is internal bles-
sedness ; and this is true eternal happiness. There are in the
heavens, as on earth, distinctions of dignity and eminence, with
abundance of the richest treasures; for there are governments
and forms of government, and consequently a variety of ranks
and orders of power and authority. Those of the highest rank
have courts and palaces to live in, which for splendor and
magnificence exceed every thing that the kings and princes of
the earth can boast of; and they derive honor and glory from
the number and magnificence of their courtiers, ministers, and
attendants; but then these persons of high rank are chosen
from those whose heartfelt delight consists in promoting the
public good, and who are only externally pleased with the dis-
tinctions of dignity for the sake of order and obedience ; and
as the public good requires that every individual, being a
member of the common body, should be an instrument of use
in the society to which he belongs, which use is from the Lord
and is effected by angels and men as of themselves, it is plain
that this is meant by reigning with the Lord." As soon as the
angels had concluded, the kings and princes descended from
their thrones and seats, and cast away their sceptres, crowns,
and robes ; and the mist which contained the aura of phantasy
was dispersed, and a bright cloud, containing the aura of wisdom
encompassed them, and thus they were presently restored to
their sober senses.
8. After this the angel returned to the house of assembly,
and called to him those who had conceived the joys of heaven
and eternal happiness to consist in paradisiacal delights ; to
whom he said, " Follow me, and I will introduce you into your
paradisiacal heaven, that you may enter upon the beatitudes of
your eternal happiness." Immediately he introduced them
through a lofty portal, formed of the boughs and shoots of the
finest trees interwoven with each other. After their admission,
he led them through a variety of winding paths in different
directions. The place was a real paradise, ou the confines of
heaven, intended tor the reception of such as, during their abode
on earth, had fancied the whole heaven to be a single paradise,
because it is so called, and had been led to conceive that after
death there would be a perfect rest from all kinds of labor ;
which rest would consist in a continual feast of pleasures, such
as walking among roses, being exhilarated with the most ex-
quisite wines, and participating in continual mirth and festivity;
and that this kind of life could only be enjoyed in a heavenly
paradise. As they followed the angel, they saw a great number
of old and young, of both sexes, sitting by threes and tens iu a
14:
AND ITS CHASTE DELIGHTS. 8
company on banks of roses ; some of whom were wreathing
garlands to adorn the heads of the seniors, the arms of the
voung, and the bosoms of the children ; others were pressing
the juice out of grapes, cherries, and mulberries, which they
collected in cups, and then drank with much festivity ; some
were delighting themselves with the fragrant smells that exhaled
far and wide from the flowers, fruits, and odoriferous leaves of
a variety of plants ; others were singing most melodious songs,
to the great entertainment of the hearers ; some were sitting
by the sides of fountains, and directing the bubbling streams
into various forms and channels ; others were walking, and
amusing one another with cheerful and pleasant conversation ;
others were retiring into shady arbors to repose on couches ;
besides a variety of other paradisiacal entertainment. After
observing these things, the angel led his companions through
various winding paths, till he brought them at length to a
most beautiful grove of roses, surrounded by olive, orange, and
citron trees. Here they found many persons sitting in a dis-
consolate posture, with their heads reclined on their hand,
and exhibiting all the signs of sorrow and discontent. The
companions of the angel accosted them, and inquired into
the cause of their grief. They replied, " This is the seventh day
since we came into this paradise : on our first admission we
seemed to ourselves to be elevated into heaven, and introduced
into a participation of its inmost joys; but after three days our
pleasures began to pall on the appetite, and our relish was lost,
till at length we became insensible to their taste, and found that
they had lost the power of pleasing. Our imaginary joys being
thus annihilated we were afraid of losing with them all the satis-
faction of life, and we began to doubt whether any such thing as
eternal happiness exists. We then wandered through a variety
of paths and passages, in search of the gate at which we were
admitted ; but our wandering was in vain : for on inquiring the
way of some persons we met, they informed us, that it was im-
possible to find the gate, as this paradisiacal garden is a spacious
labyrinth of such a nature, that whoever wishes to go out, enters
further and further into it; ' wherefore,' said they, c you must of
necessity remain here to eternity ; you are now in the middle of
the garden, where all delights are centred.*" They further said
to the angel's companions, " We have now been in this place for
a day ana a half, and as we despair of ever finding our way out,
we have sat down to repose on this bank of roses, where we view
around us olive-trees, vines, orange and citron-trees, in great
abundance ; but the longer we look at them, the more our eyea
are wearied with seeing, our noses with smelling, and our palates
with tasting : and this is the cause of the sadness, sorrow, and
weeping, in which you now behold us." On hearing this rela-
tion, the attendant angel said to them, "This paradisiacal laby
15
ASTD rrs CHASTE DELIGHTS,
rinth is truly an entrance into heaven ; I know the way that leads
out of it ; and if you will follow me, I will shew it you." JN o
sooner had he uttered those words than they arose from the
ground, and, embracing the angel, attended him with his com-
panions. The angel as they went along, instructed them m the
true nature of heavenly joy and eternal happiness thence derived.
"they do not," said he, "consist in external paradisiacal de-
Rights, unless they are also attended with internal External
paradisiacal delights reach only the senses of the body ; but
internal paradisiacal delights reach the affections of the soul ;
and the former without the latter are devoid of all heavenly life,
because they are devoid of soul ; and every delight without its
corresponding soul, continually grows more and more* languid
and dull, and fatigues the mind more than labor. ^ There are in
every part of heaven paradisiacal gardens, in which the angels
find much joy ; and so far as it is attended with a delight of the
soul, the joy is real and true." Hereupon they all asked, " "What
is the delight of the soul, and whence is it derived ?" The angel
replied, "The delight of the soul is derived from love and wisdom
proceeding from the Lord; and as love is operative, and that by
means, of wisdom, therefore they are both fixed^together in the
effect of such operation ; which effect is use. This delight enters
into the soul by influx from the Lord, and descends through the
superior and inferior regions of the mind into all the senses of
the body, and in them is full and complete ; becoming hereby a
true joy, and partaking of an eternal nature from the eternal
fountain whence it proceeds. You have just now seen a para-
disiacal garden ; and I can assure you that there is not a single
thing therein, even the smallest leaf, which does not exist from
the, marriage pfJloxQ ajid W&4&I3 **yiS? wherefore if a man be
in this marriage, he is in a cdesSSlparadise, and therefore in
heaven."
9. After this, the conducting angel returned to the house of
assembly, and addressed those who had persuaded themselves
that heavenly joy and eternal happiness consist in a perpetual
glorification of God, and a continued festival of prayer and praise
to eternity ; in consequence of a belief they had entertained in
the world that they should then see God, and because the life of
heaven, originating in the worship of God, is called a perpetual
sabbath. " Follow me," said the angel to them, " and I will
introduce you to your joy." So he led them into a little city, in
the middle of which was a temple, and where all the houses were
said to be consecrated chapels. In that city they observed a great
concourse of people flocking together from all parts of the neigh-
boring country ; and among them a number of priests, who
received and saluted them on their arrival, and led them by the
hand to the gates of the temple, and from thence into some of
the chapels around it, where they initiated them into the per
16
AND ITS CHASTE DELIGHTS. 9
petual worship of God ; telling them that the city was one of the
courts leading to heaven, and that the temple was an entrance to
a most spacious and magnificent temple in heaven, where the
angels glorify God by prayers and praises to eternity. "It is
ordained," said they, " both here and in heaven, that you are
first to enter into the temple, and remain there for three days
and three nights" and after this initiation you are to enter the
houses of the city, which are so many chapels consecrated by us
to divine worship, and in every house join the congregation in a
communion of prayers, praises, and repetitions of holy things ;
you are to take heed also that nothing but pious, holy, and reli-
gious subjects enter into your thoughts, or make a part of your
conversation," After this the angel introduced his companions
into the temple, which they found filled and crowded with many
persons, who on earth had lived in exalted stations, and also
with many of an inferior class : guards were stationed at the
doors to prevent any one from departing until he had completed
his stay of three days. v , ; Th.en said the angel, " This is ,the second
day since the present congregation entered the temple : examine
them, and you will see their manner of glorifying God." On
their examining them, they observed that most of them were fast
asleep, and that those who were awake were listless and yawning;
many of them, in consequence of the continual elevation of their
thoughts to G-od, without any attention to the inferior concerns
of the body, seemed to themselves, and thence also to others, as
if their faces were unconnected with their bodies ; several again
had a wild and raving look with their eyes, because of their long
abstraction from visible objects; in short, every one, being quite
tired out, seemed to feel an oppression at the chest, and great
weariness of spirits, which showed itself in a violent aversion to
what they heard from the pulpit, so that they^ cried out to tho
preacher to put an end to his discourse, for their ears were stun-
ned, they could not understand a single word he said, and the
very sound of his voice was become painful to them. They
then all left their seats, and, crowding in a body to the doors,
broke them open, and by mere violence made their way through
the guards. The priests hereupon followed, and walked close
beside them, teaching, praying, sighing, and encouraging them, to
celebrate the solemn festival, and to glorify God, and sanctify
themselves ; " and then," said they, " we will initiate you into
the eternal glorification of God in that most magnificent and
spacious temple which is in heaven, and so will introduce you
to the enjoyment of eternal happiness." These words, however,
made but little impression upon thern, on account of the listless-
ness of their minds, arising from the long elevation of their
thoughts above their ordinary labors and employments* But
when they attempted to disengage themselves from them, the
priests caught hold of their hands and garments, in order to force
2 17
IQ OONJTJCHAL LOVE
them back ag?M into the temple to a repetition of their prayers
and praises; but in vain: they insisted on bein<? left to them
selves to recruit their spirits ; " we shall else die," they said,
" through mere faintness and weariness." At that instant, lol
there appeared four men in white garments, with mitres on their
heads; one of them while on earth had been an archbishop, and
the other three bishops, all of whom had now become angels. Aa
they approached, they addressed themselves to the priests, and
said, " We have observed from heaven how you feed these sheep.
Your instruction tends to their infatuation. Do you not know
that to glorify God means to bring forth the fruits of love ; that
is, to discharge all the duties of our callings with faithfulness,
sincerity, and diligence? for this is the nature of love towards
God and our neighbor; and this is the bond and blessing of
society. Hereby God is glorified, as well as by acts of worship
at stated times after these duties. Have you never read these
words of the Lord, Herein is my Father^ glorified, that ye bring
forth muchfruit; so shall ye be my disciples^ John xv.^8. Ye
"priests indeed may glorify God by your attendance on his wor-
jpiip, since this is your office, and from the discharge of it you
*derive honor, glory, and recompense ; but it would be as impos-
sible* for you as for others thus to glorify God, unless honor,
glory, and recompense were annexed to your office." Having
said this, the bishops ordered the doorkeepers to give free ingress
and egress to all, there being so great a number of people, who,
from their ignorance of the state and nature of heaven, can form
no other idea of heavenly joy than that it consists in the per-
petual worship of God.
10. After this the angel returned with his companions to the
place of assembly, where the several companions or the wise ones
were still waiting ; and next he addressed those who fancied that
heavenly joy and eternal happiness depend only on admittance
into heaven, which is obtained merely by divine grace and favor ;
and that in such case the persons introduced would enter into the
enjoyments of heaven, just as those introduced to a court- festival
or a marriage, enter into the enjoyment of such scenes. "Wait
here awhile," said the angel, " until I sound my trumpet, and
call together those who have been most distinguished for their
wisdom in regard to the spiritual things of the Church." After
some hours, there appeared nine men, each having a wreath of
laurel on his head as a mark of distinction : these the angel intro*
duced into the house of assembly, where all the companies befoie
collected were still waiting ; and then in their presence he ad-
dressed the nine strangers, and said, " I am informed, that in
compliance with your desire, you have been permitted to ascend
into heaven, according to you ideas thereof, and that you have
returned to this inferior or sub-celestial earth, perfectly well
informed as to the nature and state of heaven : tell us therefore
18
AND ITS CHASTE DELIGHTS. 10
what you have seen, and how heaven appeared to you." Then
they replied in order ; and the FIEST thus began : " My idea of
heaven from my earliest infancy to the end of my life on earth
was, that it was a place abounding with all sorts of blessings,
satisfactions, enjoyments, gratifieations ? and delights ; and that if
I were introduced there, I should be encompassed as by an at-
mosphere of such felicities, and should receive it with the highest
relish, like a bridegroom at the celebration of his nuptials, and
when he enters the chamber with his bride. Full of this idea, I
ascended into heaven, and passed the first guard and also the
second ; but when I came to the third, the captain of the guard
accosted me and said, " Who are you, friend?" I replied, "Is
not this heaven ? My longing desire to ascend into heaven has
brought me hither ; I pray you therefore permit me to enter."
Then he permitted me ; and I saw angels in white garments, who
came about me and examined me, and whispered to each other,
' What new guest is this, who is not clothed in heavenly rai-
ment ?' I heard what they said, and thought within myself,
This is a similar case to that which the Lord describes, of the
person who came to the wedding, and had not on a wedding gar-
ment: and I said, 'Give me such garments ;' at which they
smiled : and instantly one came from the judgment-hall with this
command : < Strip him naked, cast him out, and throw his clothes
after him ;' and so I was cast out." The SECOND in order then
began as follows : " I also supposed that if I were but admitted
into heaven, which was over my head, I should there be encom-
passed with joys, which I should partake of to eternity. I like-
wise wished to be there, and my wish was granted ; but the
angels on seeing me fled away, and said one to another, c What
prodigy is this ! how came this bird of night here ?' On hearing
which, I really felt as if I had undergone some change, and was
no longer a man : this however was merely imaginary, and arose
from my breathing the heavenly atmosphere. Presently, how-
ever, there came one running from the judgment-hall, with an
order that two servants should lead me out, and conduct me back
by the way I had ascended, till I had reached my own home ;,
and when I arrived there, I again appeared to others and also to
myself as a man." The THIRD said, " I always conceived hea-
ven to be some place of blessedness independent of the state of
the affections ; wherefore as soon as I came into this world, I felt
a most ardent desire to go to heaven. Accordingly I followed
some whom I saw ascending thither, and was admitted along
with them ; but I did not proceed far ; for when I was desirous
to delight my mind (animus) according to my idea of heavenly
blessedness, a sudden stupor, occasioned by the light of heaven,
which is as white as snow, and whose essence is said to be wis-
dom, seized my mind (mens), and darkness my eyes, and I waa
reduced to a state of insanity : and presently, from the heat of
heaven, which corresponds with the brightness of its light, and
10 CON" JUG I AL LOVE
whose essence is said to be love, there arose in my heart a via
lent palpitation, a general uneasiness seized ray whole frame, and
I was inwardly excruciated to such a degree that I threw mys-eli
flat on the ground. While I was in this situation, one of the
attendants came from the judgment-hall with an order to carry
me gently to my own light and heat ; and when I came there my
spirit and my heart presently returned to me." The FOURTH said,
that he also had conceived heaven to be some place of blessedness
independent of the state of the affections. " As soon therefore,"
said lie, " as I came into the spiritual world, I inquired of cer-
tain wise ones whether I might be permitted to ascend into hea
ven, and was informed that this liberty was granted to all, but
that there was need of caution how they used it, lest they should
be cast down again. I made light of this caution, and ascended
in full confidence that all were alike qualified for the reception
of heavenly bliss in all its fulness : but alas ! I was no sooner
within the"confines of heaven, than my life seemed to be depart-
ing from me, and from the violent pains and anguish which
seized m3 T head and body, I threw myself prostrate on the ground,
where I writhed about like a snake when it is brought near the
fire. In this state I crawled to the brink of a precipice, from
which I threw myself down, and being taken up by some people
who were standing near the place where I fell, by proper care I
was soon brought to myself again." The other FIVE then gave a
wonderful relation of what befell them in their ascents into hea-
ven, and compared the changes they experienced as to their states
of life, with the state of fisli when raised out of water into air,
and with that of birds when raised out of air into ether ; and
they declared that, after having suffered so much pain, they had
no longer any desire to ascend into heaven, and only wished to
live a life agreeable to the state of their own affections, among
their like in any place whatever. " We are well informed," they
added, " that in the world of spirits, where we now are, all per-
sons undergo a previous preparation, the good for heaven, and the
wicked for hell ; and that after such preparation they discover
ways open for them to societies of their like, with whom they
are to live eternally ; and that they enter such ways with the
utmost delight, because they are suitable to their love." When
those of the first assembly had heard these relations, they all
likewise acknowledged, that they had never entertained any
other notion of heaven than as of a place where they should
enter upon the fruition of never-ceasing delights. Then the
angel wltio had the trumpet thus addressed them : " You see now
that the joys of heaven and eternal happiness arise not from the
place, but from the state of the man's life ; and a state of hea-
venly life is^derived from love and wisdom; and since it is use
which contains love and wisdom, and in which they are fixed anil
subsist, Jjiejfo*e-a -state of heavenly life is. derived, from the-eou- .
junction of love an<Lwisdom in 'Wei "If amounts to the same
- -...,
AND ITS CHASTE DELIGHTS. 10, 11
if we call them charity, faith, and good works ; for charity is
love, faith is truth whence wisdom is derived, and good works
are uses. Moreover in our spiritual world there are places as in
the natural world ; otherwise there could be no habitations and
distinct abodes ; nevertheless place with us is not place, but an
appearance of place according to the state of love and wisdom, or
of char it) and faith. Every one who becomes an angel, carries
his own heaven within himself, because he carries in himself the
love of his own heaven ; for a man from creation is the smallest
effigy, image, and type of the great heaven, and the human form
is nothing else ; wherefore every one after death comes into that
society of heaven of whose general form he is an individual effigy ;
consequently, when he enters into that society he enters into a
form corresponding to his own ; thus he passes as it were from
himself into that form as into another self, and again from that
other self into the same form in himself, and enjoys his own life
in that of the society, and that of the society in his own ; for
every society in heaven may be considered as one common body,
and the constituent angels as the similar parts thereof, from
which the common body exists. Hence it follows, that those
who are in evils, and thence in falses, have formed in themselves
an effigy of hell, which suffers torment in heaven from the influx
and violent activity of one opposite upon another ; for infernal
'ove is opposite to heavenly love, and consequently the delights
of those two loves are in a state of discord and enmity, and
whenever they meet they endeavor to destroy each other."
11. After this a voice was heard from heaven, saying to the
angel that had the trumpet, " Select ten out of the whole assem-
bly, and introduce them to us. We have heard from the Lord
that He will prepare them so as to prevent the heat and light,
or the love and wisdom, of our heaven, from doing them any
injury during the space of three days." Ten were then selected
and followed the angel. They ascended by a steep path up a
certain hill, and from thence up a mountain, on the summit 01
which was situated the heaven of those angels, which had before
appeared to them at a distance like an expanse in the clouds.
The gates were opened for them ; and after they had passed the
third gate, the introducing angel hastened to the prince of the
society, or of that heaven, and announced their arrival. The
prince said, " Take some of my attendants, and carry them word
that their arrival is agreeable to me, and introduce them into
my reception-room, and provide for each a separate apartment
with a chamber, and appoint some of my attendants and servant*
to wait upon them and attend to their wishes :" all which was
done. On being introduced by the angel, they asked whether
they might go and see the prince ; and the angel replied, " It is
now morning, and it is not allowable before noon ; till that time
every one is engaged in his particular duty and employment : but
von are invited to dinner, and then you wilfsit at table with our
21
11 13 CONJUGIAL LOVE
prince ; in the meantime I will introduce you into his palace,
and show you its .splendid and magnificent contents."
l. "When they were come to the palace, they first viewed
it from without. It was large and spacious, built of porphyry,
with a foundation of jasper ; and before the gates were six lofty
columns of lapis lazuli; the roof was of plates of gold, the lofty
windows, of the most transparent crystal, had frames also of gold.
After viewing the outside they were' introduced within, and were
conducted from one apartment to another ; in each of which they
saw ornaments of inexpressible elegance and beauty ; and beneath
the roof were sculptured decorations of inimitable workmanship.
Near the walls were set silver tables overlaid with gold, on which
were placed various implements made of precious stones, and of
entire gems in heavenly forms, with several other things, such as
no eye had ever seen on earth, and consequently such as could
never be supposed to exist in heaven. While they were struck
with astonishment at these magnificent sights, the angel said,
" Be not surprised ; the things which you now behold are not the
production and workmanship of any angelic hand, but are framed
by the Builder of the universe, and presented as a gift to our prince ;
wherefore the architectonic art is here in its essential perfection,
and hence are derived all the rules of that art which are known and
practised in the world." The angel further said, " You may pos-
sibly conceive that such objects charm our eyes, and infatuate us
by their grandeur, so that we consider them as constituting the joys
of our heaven : this however is not the case ; for our affections
not being set on such things, they are only contributory to the
joys of our hearts ; and therefore, so far as we contemplate them
as such, and as the workmanship of God, so far we contemplate
in them the divine omnipotence and mercy."
13. After this the angel said to them, "It is not yet noon:
come with me into our prince's garden, which is near the palace."
So they went with him ; and as they were entering, he said,
u Behold here the most magnificent of all the gardens in our hea-
venly society !" But they replied, "How! there is no garden here.
We see only one tree, and on its branches and at its top as it were
golden fruit and silver leaves, with their edges adorned with eme-
ralds, and beneath the tree little children with their nurses." Here-
upon the angel, with an inspired voice said, "Tkis tree is in the
midst of the garden; some of us call it the tree of our heaven,
and some, the tree of life. But advance nearer, and your eyes
will be opened, and you will see the garden." They did so, and
their eyes were opened, and they saw numerous trees bearing an
abundance of fine flavored fruit, entwined about with young vines,
whose tops with their fruit inclined towards the tree "of life in the
midst. These trees were planted in a continuous series, which,
proceeding from a point, and being continued into endless circles,
or gyrations, as of a perpetual spiral, formed a perfect spiral of
trees, wherein one species continually succeeded auother, accord-
22
AND ITS CHASTE DELIGHTS. 13, 14
ing to the worth and excellence of their fruit. The circumgyra-
tion began at a considerable distance from the tree in the midst,
and the intervening space was radiant with a beam of light,
which caused the trees in the circle to shine with a graduated
splendor that was continued from the first to the last. The first
trees were the most excellent of all, abounding with the choicest
fruits, and were called paradisiacal trees, being such as are never
seen in any country of the natural world, because none such ever
grew or could grow there. These were succeeded by olive-trees,
the olives by vines, these by sweet-scented shrubs, and these
again by timber trees, whose wood was useful for building. At
stated intervals in this spiral or gyre of trees, were interspersed
seats, formed of the young shoots of the trees behind, brought
forward and entwined in each other, while the fruit of the trees
hanging over at the same time enriched and adorned them. At
this perpetually winding circle of trees, there were passages which
opened into flower-gardens, and from them into shrubberies, laid
out into areas and beds. | At the sight of all these things the com-
panions of the angels exclaimed, " JSehold heaven in form 1 wher-
ever we turn our eyes we feel an influx of somewhat celestially-
paradisiacal, which is not to be expressed." At this the angel
rejoicing said, " All the gardens of our heaven are representative
forms or types of heavenly beatitudes in their origins ; and be-
cause the influx of these beatitudes elevated your minds, there-
fore you exclaimed, ' Behold heaven in form !' but those who do
not receive that influx, regard these paradisiacal gardens only as
common woods or forests. AJ1 thoso who are under the influence
of the love of use receive the influx ; but those who are under the
ijfluence^of the love of glory not originating in use, do not re-
ceive it.!iJ3Afterwards he explained to them what every "parti-
cular thing in the garden represented and signified.
14. While they were thus employed, there came a messenger
from the prince, with an invitation to them to dine with him ;
and at the same time two attendants brought garments of fine
linen, and said, "Put on these; for no one is admitted to the
prince's table unless he be clothed in the garments of heaven."
bo they put them on, and accompanied their angel, and were
shewn into a drawing-room belonging to the palace, where
they waited for the prince ; and there the angel introduced them
to the company and conversation of the grandees and nobles,
who were also waiting for the prince's appearing. And lo ! in
about an hour the doors were opened, and through one larger
than the rest, on the western side, he was seen to enter in stately
procession. His inferior counsellors went before him, after them
his privy-counsellors, and next the chief officers belonging to the
court ; in the middle of these was the prince ; after him followed
courtiers of various ranks, and lastly the guards ; in all they
amounted to a hundred and twenty. Then the angel, advancing
oefore the ten strangers, who by their dress now appeared like
4 16 CONJUGIAIi LOVE
inmates of the place, approached with them towards the prince,
and reverently introduced them to his notice ; and the PJ^pe,
without stopping the procession, said to them, Come and dine
wHh me" So they followed him into the dmiug-hall, where
they saw a table magnificently set out, having in the middle a
tall golden pyramid with a hundred branches in three rows, each
branch having a small dish, or basket, containing a variety of
sweetmeats and preserves, with other delicacies made of bread
and wine ; and through the middle of the pyramid there issued
as it were a bubbling fountain of nectareous wine, the stream oi
which, falling from the summit of the pyramid separated into
different channels and filled the cups. At the sides of this pyra-
mid were various heavenly golden forms, on which were dishes
and plates covered with all kinds of food. The heavenly forms
supporting the dishes and plates were forms of art, derived iroin
wisdom, such as cannot be devised by any human art, or ex-
pressed by any human words : the dishes and plates were ol
silver, on which were engraved forms similar to those that sup-
ported them ; the cups were transparent gems. Such was the
splendid furniture of the table. t .
15. As regards the dress of the prince and his ministers, tne
prince wore a long purple robe, set with silver stars wroughHn
needle-work ; under this robe he had a tunic of bright silk of a
blue orhyacinthnre color; this was open about the breast, where
there appeared the forepart of a kind of zone or ribbon, with the
ensiga of his society ; the badgje was an eagle sitting on her
young at the top of a tree ; this was wrought in polished gold
set with diamonds. The counsellors were dressed nearly after
the same manner, but without the badge ; instead of which they
wore sapphires curiously cut, hanging from their necks by a
golden chain. The courtiers wore brownish cloaks, wrought
with flowers encompassing young eagles ; their tunics were of
an opal-colored silk, so were also their lower garments; thus were
they dressed.
16. The privy-counsellors, with those of inferior order , and
the grandees stood around the table, and by command of the
prince folded their hands, and at the same time in a low- voice
said a prayer of thanksgiving to the Lord ; and after this, at a
sign from the prince, they reclined on couches at the table. The
prince then said to the ten strangers, " Do ye also recline with
tne; behold, there are- your couches:" so the^ reclined; and the
attendants, who were before sent by the prince to wait upon
them, stood behind them. Then said the prince to them, "lake
each of you a plate from Its supporting form, and afterwards a
dish from the pyramid ;" and they did so ; and lot instantly new
plates and dishes appeared in the place of those that were taken
away ; and their cups were filled with wine that streamed from
the fountain out of the tall pyramid : and they ate and drank.
When dimmer was about half ended, the prince addressed the
,. i i
AND ITS CHASTE DELIGHTS. 16, 17
ten new guests, and said, " I have been informed that yon were
convened in the country which is immediately under this heaven,
in order to declare your thoughts respecting the joys of heaven
and eternal happiness thence derived, and that you professed
different opinions each according to his peculiar ideas of delight
originating in the bodily senses. But what are the delights of
the bodily senses withou^ those of the soul ? The former are
animated by the latterrf^The delights of the soul in themselves
are imperceptible beat!tu9es; but, as they descend into the
thoughts of the mind, and thence into the sensations of the body,
they become more and more perceptible : in the thoughts of the
mind they are perceived as satisfactions, in the sensations of the
body ^ as delights, and in the body itself as pi easur^sT/ Eternal
happiness is derived from the latter and the former "taken toge-
ther ; but from the latter alone there results a happiness not
eternal but temporary, which quickly comes to an end and passes
away, and in some cases becomes unhappiness. You have now
een that all your joys are also joys of heaven, and that these are
far more excellent than you could have conceived ; yet such joys
do not inwardly affect our minds. There are three things which
enter by influx from the Lord as a one into our souls ; these three
as a one, or this trine, are love^ wisdom, ,and use. Love and
wisdom of themselves exist only ideally, being confined to the
affections and thoughts of the mind ; but in use they exist really,
because they are together in act and bodily employment ; and
where they exist really, there they also subsist.. And as love and
wisdom exist and subsist in use, it is by use we are affected; and
use consists in a faithful, sincere, and diligent discharge of the
duties of our calling. The love of use, and a consequent applica-
tion to it, preserve the powers of the mind, and prevent their
dispersion ; so that the mind is guarded against wandering and
dissipation, and the imbibing of false lusts, which with their
enchanting delusions flow in from the body and the world through
the senses, whereby the truths of religion and morality, with ail
that is good in either, become the sport of every wind ; but the
application of the mind to use binds and unites those truths, and
disposes the mind to become a form receptible of the wisdom
thence derived ; and in this case it extirpates the idle sports and
pastimes of falsity and vanity, banishing them from its centre
towards the circumference. But you will hear more on this
subject from the wise ones of our society, when I will send to
you in the afternoon. So saying, the prince arose, and the new
guests along with him, and bidding them farewell, he charged
Sie conducting angel to lead them back to their ^ private apart-
ments, and thereto show them every token of civility and respect,
and also to invite some courteous and agreeable company to enter-
tain them with conversation respecting the various joys of this
society.
17* The angel executed the prince's charge ; and when they
25
17 CONJUGIAL LOVE
were turned to their private apartments, the company, invited
from the city to inform them respecting the various joys of ^the
society, arrived, and after the usual compliments entered into
conversation with them as they walked along in a strain at once
entertaining and elegant But the conducting angel said, "These
ten men were invited into this heaven to see its joys, and to
receive thereby a new idea concerning eternal happiness. Ac-
quaint us therefore with some of its joys which affect the bodily
senses ; and afterwards, some wise ones will arrive, who will
acquaint us with what renders those joys satisfactory and happy.
Then the company who were invited from the city related the
following particulars : " 1. There are here days of ^festivity
appointed by the prince, that the mind, by due relaxation, may
recover from the weariness which an emulative desire may occa-
sion in particular cases. On such days we have concerts of music
and singing in the public places, and out of the city are exhibited
games and shows: in the public places at such times are raised
orchestras surrounded with balusters formed of vines wreathed
together, from which hang bunches of ripe grapes ; within these
balusters in three rows, one above another, sit the ^musicians,
with their wind and stringed instruments of various tones,
both high and low, loud and soft ; and near them are singers
of both sexes who entertain the citizens with the sweetest
music and singing, both in concert and solo, varied at times as
to its particular kind ; these concerts continue on those days of
festivity from morning till noon, and afterwards till evening.
2. Moreover, every morning from the houses around the public
places we hear the sweetest songs of virgins and young girls,
which resound though the whole city. It is an affection of spi-
ritual love, which is sung every morning ; that is, it is rendered
sonorous by modifications of the voice in singing, or by modula-
tions. The affection in the song is perceived as the real affection,
flowing into the minds of the hearers, and exciting them to a
correspondence with it : such is the nature of heavenly singing.
The virgin-singers say, that the sound of their song is as it were
self-inspired and self-animated from within, and exalted with
delight according to the reception it meets with from the hearers.
When this is ended, the windows of the houses around the pub-
lic places, and likewise of those in the streets, are shut, and so
also are the doors ; and then the whole city is silent, and no
noise heard in any part of it, nor is any person seen loitering
ia the streets, but all are intent on their work and the duties of
their calling. 3. At noon, however, the doors are opened, and
in the afternoon also the windows in some houses, and boys and
girls are seen playing in the streets, while their masters and mis-
tresses sit in the porches of their houses, watching over them,
and keeping them in order. 4, At the extreme parts of the city
there are various sports of boys and young men, as running,
hand- ball, tennis, &c. : there are besides trials of skill among the
ITS CHASTE DELIGHTS. 17, 18
boys, in order to discover the readiness of their wit in speaking,
acting, and perceiving; and such as excel receive some leaves of
laurel as a reward ; not to mention other things of a like nature,
designed to call forth and exercise the latent talents of the young
people. 5. Moreover out of the city are exhibited stage-enter-
tainments, in which the actors represent the various graces and
virtues of moral life, among whom are inferior characters for the
sake of relatives." And one of the ten asked, " How for the sake
of relatives?" And they replied, "No virtue with its graces
and beauties, can be suitably represented except by means of
relatives, in which are comprised and represented all its graces
and beauties, from the greatest to the least; and the inferior
characters represent the least, even till they become extinct ;
but it is provided by law, that nothing of the opposite, which is
indecorous and dishonorable, should be exhibited, except figura-
tively, and as it were remotely. The reason of which provision
is, because nothing that is honorable and good in any virtue can
by successive progressions pass over to what is dishonorable and
evil : it only proceeds to its least, when it perishes ; and when
that is the case, the opposite commences ; wherefore heaven,
where all things are honorable and good, has nothing in common
with hell, where all things are dishonorable and evil."
18. During this conversation, a servant came in and brought
word, that the eight wise ones, invited by the prince's order,
were arrived, and wished to be admitted ; whereupon the angel
went out to receive and introduce them : and presently the wise
ones, after the customary ceremonies of introduction, began to
converse with them on the beginnings and increments of wisdom,
with which they intermixed various remarks respecting its pro-
gression, shewing, that with the angels it never ceases or comes
to a period, but advances and increases to eternity. Hereupon
the attendant angel said to them, " Our prince at table while
talking with these strangers respecting the seat or abode of wis-
dom, showed that it consists in use : if agreeable to you, be
pleased to acquaint them further on the same subject." They
therefore said, " Man, at his first creation, was endued with
wisdom and its love, not for the sake of himself, but that he
might communicate it to others from himself. Hence it is a
maxim inscribed on the wisdom of the wise, that no one is wise
for himself alone, or lives for himself, but for others at the same
time : this is the origin of society, which otherwise could not
exist. To live for others is to perform uses. Uses are the
oonds of society, which are as many in number as there are
good uses ; and the number of uses is infinite. There are spi-
ritual uses, such as regard love to God and love towards our
neighbour ; there are moral and civil uses, such as regard the love
of the society and state to which a man belongs, and of his
fellow-citizens among whom he lives ; there are natural uses,
6
18 20 CONJTTGTAL LOVE
which regard the love of the world and its necessities ; and there
are corporeal uses, such as regard the love of self-preservation
with a view to superior uses. All these uses are inscribed on
man, and follow in order one after another ; and when they are
together, one is in the other. Those who are in the first uses,
w&ch are spiritual, are in all the succeeding ones, and such per-
sons are wise; but those who are not in the first, and yet are in
the second, and thereby tn the succeeding ones, are not so highly
principled in wisdom, but only appear to be so by virtue of an
external morality and civility ; those who are neither in the first
nor second, but only in the third and fourth, have not the least
pretensions to wisdom; for they are satans, loving only the
world and themselves for the sake of the world ; but those who
are only in the fourth, are least wise of all ; for they are devils,
because they live to themselves alone, and only to others for the
sake of themselves. Moreover, every love has its particular
delight ; for It is by delight that love is kept alive ; and the de-
light of the love of uses is a heavenly delight, which enters into
succeeding delights in their order, and according to the order
of succession, exalts them and makes them eternal." After this
they enumerated the heavenly delights proceeding from the love
of uses, and said, that they are a thousand times ten thousand ;
and that all who enter heaven enter into those delights. "With
further wise conversation on the love of use, they passed the
day with them until evening.
19. Towards evening there came a messenger clothed in linen
to the ten strangers who attended the angel, and invited them
to a marriage-ceremony which was to be celebrated the next day,
and the strangers were much rejoiced to think that they were
also to be present at a marriage-ceremony in heaven. After
this they were conducted to the house of one of the counsellors,
and supped with him ; and after supper they returned to the
palace, and each retired to his own chamber, where they slept
till morning. When they awoke, they heard the singing of the
virgins and young girls from the houses around the public places
of resort, which we mentioned above. Hwy sung thalinorning
the affection oj^joiugialjb^a ; the sweetness of which so affected
^^^ sensibly a blessed
serenity instilled into their joys, which at the some time exalted
and renewed them. At the hour appointed the angel said,
" Make yourselves ready, and put on the heavenly garments
which our prince sent you ;" and they did so, arid lo! the gar-
ments were resplendent as with a flaming light ; and on their
asking the angel, " Whence is this?" he replied, u Because yon
are going to a marriage-ceremony ; and wnen that is the case,
our garments always assume a shining appearance, and become
marriage-garments."
20. After this the angel conducted them to the house where
AND ITS CHASTE DELIGHTS* 20, 21
the nuptials were to be celebrated, and the porter opened the
door; and presently being admitted within the house, they were
received and welcomed by an angel sent from the bridegroom,
and were introduced and shewn to the seats intended for them :
and soon after they were invited into an ante-chamber, in the
middle of which they saw a table, and on it a magnificent can-
dlestick with seven branches and sconces of gold : against the
walls there were hung silver lamps, which being lighted made the
atmosphere appear of a golden hue: and they observed on each
side of the candlestick two tables, on which were set loaves in
three rows ; there were tables also at the four corners of the
room, on which were placed crystal cups. While they were
viewing these things, lo ! a door opened from a closet near the
marriage-chamber, and six virgins came out, and after them the
bridegroom and the bride, holding each other by the hand, and
advancing towards a seat placed opposite to the candlestick, on
which thejr seated themselves, the bridegroom on the left hand,
and the bride on the right, while the six virgins stood by the
seat near the bride. The bridegroom was dressed in a robe of
bright^ purple, and a tunic of fine shining linen, with an ephod,
on which was a golden plate set round with diamonds, and ou
the plate was engraved a young eagle, the marriage-ensign of
that heavenly society.; on Ms head he wore a mitre: the bride
was dressed in a scarlet mantle, under which was a gown, orna-
mented with fine needle- work, that reached from her neck to her
feet, and beneath her bosom, she wore a golden girdle, and on
her head a golden crown set with rubies. When they were thus
seated, the bridegroom turning himself towards the bride, put
a golden ring on her finger ; he then took bracelets and a pearl
necklace, ana clasped the bracelets about her wrists, and the
necklace about her neck, and said, " Accept these pledges /" and
as she accepted them he kissed her, aad said, " Now thou art
mine ;" and he called her his wife. On this all the company
cried out, "May the divine blessing be upon you I 5 ' These
words were first pronounced by each separately, and afterwards
by all together. They were pronounced also in turn by a certain
person sent from the prince as his representative ; and at that
instant the ante-chamber was filled with an aromatic smoke,
which was a token of blessing from heaven. Then the servants
in waiting took loaves from the two tables near the candlestick,
and cups, now filled with wine, from the tables at the corners of
the room, and gave to each of the guests his own loaf and his
own cup, and they ate and drank. After this the husband and
his wife arose, and the six virgins attended them with the silver
lamps, now lighted, in their hands to the threshold ; and the
married pair entered their chamber ; and the door was shut,
21. Afterwards the conducting angel talked with the guesta
about liis ten companions, acquainting them how he was com-
29
21 COKJTJGIAL LOVE
missioned to introduce them, and shew them the magnificent
things contained in the prince's palace, and other wonderful
sights ; and how they had dined at table with him, and after-
wards had conversed with the wise ones of the society; and he
said, " May I be permitted to introduce them also to you, in
order that they may enjoy the pleasure of your conversation ?"
So he introduced them, and they entered into discourse together.
Then a certain wise personage, one of the marriage-guests, said,
u Do you understand the meaning of what you have seen ?"
They replied, "But little;" and then they asked him, "Why
was the bridegroom, who is now a husband, dressed in that par-
ticular manner ?" He answered, " Because the bridegroom, now
a husband, represented the Lord, and the bride, who is now a
wife, represented the church ; for marriages in heaven represent
the marriage <Jf the Lorcl with the church. This is the reason
why he wore a mitre on his head, and was dressed in a robe, a
tunic, and an ephod, like Aaron ; and why the bride had a crown
on her head, and wore a mantle like a queen ; but to-morrow
they will be dressed differently, because this representation lasts
no longer than to-day." They further asked, " Since he repre-
sented the Lord, and she the church, why did she sit at his right
hand?" The wise one replied, "Because there are two things
which constitute the marriage of the Lord with the church love
and wisdom ; t^Loi;d isjoy^andjtae church is wisdom ; and
wisdom is at the right hand ofTove; for every member of the
church is wise as of himself, and in proportion as he is wise he
receives love from the Lord. The right hand also signifies
power; and love has power by means of wisdom; but, as we
have just observed, after the marriage-ceremony the representa-
tion is changed ; for. then the husband represents wisdom, and
t|ie wife the love of his wisdom. This love however is not pri-
mary, but secondary love ; being derived from the Lord to the
wife through the wisdom of the husband : the love of the Lord,
which is the primary love, is the husband's love of being wise;
therefore after marriage, both together, the husband and his wife,
represent the church. They asked again, " Why did not you
men stand by the bridegroom, now the husband, as the six
virgins stood by the bride, now the wife?" The wise one an-
swered, " Because we to-day are numbered among the virgins ;
and the number six signifies all and what is complete." But
they said, " Explain your meaning." He replied, " Virgins
signify the church ; and the church consists of both sexes : there-
fore also we, with respect to the church, are virgins. That thia
is the case, is evident from these words in the Revelation ;
4 These are those who were not defiled with women / for they are
VJJEMHNS : and they follow the JLamb whithersoever he goethj
chap. xiv. 4. And as virgins signify the church, therefore the
Lord likened it to ten VIRGINS invited to a marriage, Mat. xxv,
30
AND ITS CHASTE DELIGHTS. 22, 23
And as Israel, Zion, and Jerusalem, signify the church, therefore
mention is so often made in the Word, of the VIRGIN AND
DAUGHTER OF ISRAEL, OF ZlON, AND OF JEEUSALEM. The Lord
also describes his marriage with the church in these words :
4 UPON THY BIGHT HAND DID STAND THE QUEEN in gold of OphlT :
her clothing is of wrought gold : she shall "be "brought unto the
king in RAIMENT OF NEEDLEWORK : THE VIRGINS her companions
THAT FOLLOW HER shall enter into the Jcing*s palace? Psalm xlv.
9 16." Lastly they asked, "Is it not expedient that a priest
be present and minister at the marriage-ceremony ?" The wise
one answered, "This is expedient on the earth, but not in the
lieavens, by reason of the representation of the Lord himself
and the church. On the earth they are not aware of this ; but
even with us a priest ministers in whatever relates to betroth-
ings, or marriage contracts, and hears, receives, confirms, and
consecrates the consent of the parties. Consent is the essential
of marriage; all succeeding ceremonies are its formalities." +
22. After this the conducting angel went to the six virgins,
and gave them an account of his companions, and requested
that they would vouchsafe to join company with them. Accord-
ingly they came ; but when they drew near, they suddenly
retired, and went into the ladies' apartment to the virgins their
companions. On seeing this, the conducting angel followed
them, and asked why they retired so suddenly without entering
into conversation? They replied. "We cannot approach:" and
he said, " Why not?" They answered, " We do not know; but
we perceived something which repelled us and drove us back
again. We hope they will excuse us." The angel then returned
to his companions, and told them what the virgins had said, and
added, "I conjecture that your love of the sex is not chaste!*'
In heaven we love virgins for their beauty and the elegance of
their manners ; and we love them intensely, but chastely."
Hereupon his companions smiled and said, "You conjecture
right: who can behold such beauties near and not feel some
excitement?" **"
23. After much entertaining conversation the marriage-guests
departed, and also the ten strangers with their attendant angel ;
and the evening being far advanced, they retired to rest. In the
morning they heard a proclamation, TO-DAY is THE SABBATH.
They then arose and asked the angel what it meant : he replied,
" It is for the worship of God, which returns at stated periods,
and is proclaimed by the priests. The worship is performed in
our temples and lasts about two hours ; wherefore if it please
you, come along with me, and I will introduce you." So they
made themselves ready, and attended the angel, and entered the
temple. It was a large building capable of containing abou
three thousand persons, of a semicircular form, with benches or
seats carried round in a continued sweep according to the figure
81
23 26 CONJUGIAL LOVE
of the temple ; the hinder ones being more elevated than tnose
in front. The pulpit in front of the seats was drawn a little
from the centre ; the door was behind the pulpit on the left
hand. The ten strangers entered with their conducting^ angel,
who pointed out to them the places where they were to sit; tell-
ing them, " Every one that enters the temple knows his own
place by a kind of innate perception ; nor can he sit in any place
but his own : in case he takes another place, he neither hears
nor perceives anything, and he also disturbs the order; the con-
sequence of which is, that the priest is not inspired."
""" 24. When the congregation had assembled, the priest as-
cended the pulpit, and preached a sermon full of the spirit of
wisdom. The discourse was concerning the sanctity of the Holj
Scriptures, and the conjunction of the Lord with both worlds,
the spiritual and the natural, by means thereof. In tfce illus-
tration in which he then was, he fully proved, that that holy
book was dictated by Jehovah the Lord, and that consequently
He is in it, so as to be the wisdom it contains ; but that the
wisdom which is Himself therein, lies concealed under the sense
of the letter, and is opened only to those who are in the truths
of doctrine, and at the same time in goodness of life, and thus
who are in the Lord, and the Lord in them. To his discourse
he added a votive prayer and descended. As the audience were
going out, the angel requested the priest to speak a few words
of peace with his ten companions ; so he came to them, and they
conversed together for about half an hour. He discoursed con-
cerning the divine trinity that it is in Jesus Christ, in whom
all the fulness of the Godhead dwells bodily, according to the
declaration of the apostle Paul ; and afterwards concerning the
union of charity and faith ; but he said, " the union of charity
jind truth ;" because faith is truth.
25. After expressing their thanks they returned home ; and
then the angel said to them, " This is the third day since you
came into the society of this heaven, and you were prepared by
the Lord to stay here three days ; it is time therefore that we
separate; put off therefore the garments sent you by the prince,
and put on your own." When they had done so, they were in-
spired with a desire to be gone ; so they departed and descended,
the angel attending them to the place of assembly ; and there
they gave thanks to the Lord for vouchsafing to bless them with
knowledge, and thereby with intelligence, concerning heavenly
joys and eternal happiness.
26. "I again solemnly declare, that these things were done
and said as they are related ; the former in the world of spirits,
which is intermediate between heaven and hell, and the latter
in the society of heaven to which the angel with the trumpet
and the conductor belonged. "Who in the Christian world would
have known anything concerning heaven, and the joys and hap-
32
AND ITS CHASTE DELIGHTS. 26
piness there experienced, the knowledge of which is the know-
ledge of salvation, unless it had pleased the Lord to open to
some person the sight of his spirit, in order to shew and teach
them ? That similar things exist in the spiritual world is very
manifest from what were seen and heard by the apostle John,
as described in the Revelation ; as that he saw the Son of Man
in the midst of seven candlesticks ; also a tabernacle, temple,
ark, and altar in heaven ; a book sealed with seven seals ; the
book opened, and horses going forth thence ; four animals around
the throne; twelve thousand chosen out of ev^ry tribe; locusts
ascending out of the bottomless pit; a dragon, and his combat
with Michael ; a woman bringing forth a male child, and flying
into a wilderness on account of the dragon; two beasts, one
ascending out of the sea, the other out of the earth ; a woman.
sitting upon a scarlet beast ; the dragon cast out into a lake of
fire and brimstone ; a white horse and a great supper ; a new
heaven and a i\ew earth, and the holy Jerusalem descending
described as to its gates, wall, and foundation ; also a river of
the water of life, and trees of life bearing fruits every month ;
besides several other particulars ; all which things were seen by
John, while as to his spirit he was in the spiritual world and in
heaven : not to mention the things seen by the apostles after the
Lord's resurrection ; and what were afterwards seen and heard
by Peter, Acts xi. ; also by Paul ; moreover by the prophets ; as
by EzEKiEL,'who saw four animals which were cherubs, chap i.
and chap x. ; a new temple and a new earth, and an angel
measuring them, chap. xl. xlviii. ; and was led away to Jeru-
salem, and saw there abominations : and also into Chaldea into
captivity, chap. viii. and chap. xi. The case was similar with
ZECHAKIAH, who saw a man riding among myrtles ; also four
horns, chap. i. 8, and following verses ; and afterwards a man
with a measuring-line in his hand, chap. ii. 1, and following
verses ; likewise a candlestick and two olive trees, chap. iv. 2,
and following verses ; also a flying roll and an eghah^cji^p..^.,
1, 6; also four chariots going forth between two mountains, and
horses, chap. vi. 1, and following verses. So likewise with
DANIEL, who saw four beasts coming up out of the sea, chap. vii.
1, and following verses ; also combats of a ram and he-goat,
chap. viii. 1, and following verses ; who also saw the angel
Gabriel, and had much discourse with him, chap. ix. : the youth
of Elisha saw chariots and horses of fire round about Elisha, and
saw them, when his eyes were opened, 2 Kings vi. 15, and fol-
lowing verses. From these and several other instances in the
Word, it is evident, that the things which exist in the spiritual
world, appeared to many both before and after the Lord's coin-
ing : is it any wonder then, that the same things should now
also appear when the church is commencing, or when the New 4
Jerusalem is coming down from the Lord out of heaven ?"
3 33
8T, 28 CONJUGIAL LOVE
ON MARRIAGES IN HEAVEN.
27. THAT there are marriages in heaven cannot be admitted
as an article of faith by those who imagine that a inan^ after
death is a soul or spirit, and who conceive of a soul or spirit as
of a rarefied ether or vapor ; who imagine also, that a man
will not live as a man till after the day of the last judgment;
and in general who know nothing respecting the spiritual world,
in which angels and spirits dwell, consequently in which there
are heavens and hells : and as that world has been heretofore
unknown, and mankind have been in total ignorance that the
angels of heaven are men, in a perfect form, and in like manner
infernal spirits, but in an imperfect form, therefore it was im-
possible for anything to be revealed concerning marriages in that
world ; for if it had it would have been objected, "How can a
soul be joined with a soul, or a vapor with a vapor, as one mar-
ried partner with another here on earth ?" not to mention other
similar objections, which, the instant they were made, would
take away and dissipate all faith respecting marriages in another
life. But now, since several particulars have been revealed con-
cerning that world, and a description Has also been given of its
nature and quality, in the treatise on HEAVEN AND HELL, and
also in the APOCALYPSE REVEALED, the assertion, that marriages
take place in that world, may be so far confirmed as even to
convince the reason by the following propositions : I. A man
(homo) lives a man after death. II. In this case a male is a
male, and a female a female. III. J/Svery one's peculiar love
remains with him after death. IV. The love of the sew espe-
cially remains ; and with those who go to heaven, which is the
vase with all who become spiritual here on earth, conjugial love
remains. V. These things fully confirmed by ocular demon-
stration. VI. Consequently that there are marriages in the
heavens. VII. Spiritual nuptials are to l>e understood by the
Lord's words, where Tie says, that after the resurrection they are
not given in marriage. We will now give ; an explanation of
these propositions in their order.
28. I. A MAN LIVES A MAN AFTEK DEATH. That a man lives
a man after death has been heretofore unknown in the world, foi
the reasons just now mentioned ; and, what is surprising, it has
been unknown even in the Christian world, where they have the
Word, and illustration thence concerning eternal life, and where
the Lord himself teaches, That all the dead rise again; and that
God is not the God of the dead lut of the living, Matt xxii. 31,
&2. Luke xx. 37, 38. Moreover, a man, as to the affections and
thoughts of his mind, is in the midst of angels and spirits, and
is so consociated with them that were he to be separated from
them he would instantly die. It is still more surprising that this
AND ITS CHASTE DELIGHTS. 28,. 25:
is unknown, when yet every man that has departed this life since
the beginning of creation, after his decease has come and doe*
still corne to his own, or, as it is said in the Word, has been
gathered and is gathered to his own ; besides every one has a
common perception, which is the same thing as the influx of
heaven into the interiors of his mind, by virtue of which he
inwardly perceives truths, and as it were "sees them, and espe-
cially this truth, that he lives a man after death ; a happy man
if he has lived well, and an unhappy one if he has lived ill. For
who does not think thus, while he elevates his mind in any degree
above the body, and above the thought which is nearest to the
senses ; as is the case when he is interiorly engaged in divine
worship, and when he lies on his death-bed expecting his disso-
lution ; also when he hears of those who are deceased, and their
lot? I have related a thousand particulars respecting departed
spirits, informing certain persons that are now alive concerning
the state of their deceased brethren, their married partners, and
their friends. I have written also concerning the state of the
English, the Dutch, the Papists, the Jews, the Uentiles, and like-
wise concerning the state of Luther, Calvin, and Melancthon ;
and hitherto I never heard any one object, " How can such be
their lot, when they are not yet risen from their tombs, the last
judgement not being yet accomplished 3 Are they not in the
meantime mere vaporous and unsubstantial souls residing, in
some place of confinement (in quodam pu seu ubfyt" Such ob-
jections I have never yet heard from any quarter ; wnence I have
been led to conclude, that every one perceives in himself that he
lives a man after death. Who that has loved his married partner
and his children when they are dying or are dead, will not say
within himself (if his thought be elevated above the sensual prin-
ciples of the body) that they are in the hand of God, and that he
shall see them again after his own death, and again be joined
with them in a life of love and joy ?
29. Who, that is willing, cannot see from reason, that a man
after death is not a mere vapor, of which no idea can be formed
but as of a breath of wind, or of air and ether, and that such vapor
constitutes or contains in it the human soul, which desires and
expects conjunction with its body, in order that it may enjoy the
bodily senses and their delights, as previously in the world 1
We cannot see, that if this were the case with a' man after death,
his state would be more deplorable than that of fishes, birds,
and terrestrial animals, whose souls are not alive, and conse-
quently are not in such anxiety of desire and expectation t Sup-
posing a man after death to be such a vapor, and thus a breath
of wind, he would either fly about in the universe, or according
to certain traditions, would be reserved in a place of confine-
ment, or in the limbo of the ancient fathers, until the last
judgement. Who cannot hence from reason conclude, that those
* 35
29 81 CONJUGIAL LOVE
who have lived since the beginning of creation, which is com
pnted to be about six thousand years ago, must be still in a simila*
anxious state, and progressively more anxious, because all expec-
tation arising from desire produces anxiety, and being continued
from time to time increases it ; consequently, that they must
.still be either floating about in the universe, or be kept shut up
in confinement, and thereby in extreme misery ; and that must
be the case with Adam and his wife, with Abraham, Isaac, and
Jacob, and with all who have lived since that time? All this
being supposed true, it must needs follow, that nothing would be
more deplorable than to be born a man. But tho reverse of this
is provided by the Lord, who is Jehovah from eternity and the
Creator of the universe; for the state of the man that conjoins
himself with him by a life according to his precepts, becomes
more blessed and happy after death than before it in the world ;
and it is more blessed . and happy from this circumstance, that
1Jfc8JMaJ&^ a sp,|iitEaLm,au. is sensible of and,
perceives spiriSSa^i^Vwhich is a thousand times superior to t
Jjitat^Jell^""* ""/'"..
30. That angels and spirits are men, may plainly appear irom
those seen by Abraham, Gideon, Daniel, and the prophets, and
especially by John when he wrote the Revelation, and also by
the women in the Lord's sepulchre, yea, from the Lord himself
as seen by the disciples after his resurrection. The reason of their
being seen was, because the eyes of the spirits of those who saw
them were opened ; and when the eyes of the spirit are opened,
angels appear in their proper form, which is the human ; but
when the eyes of the spirit are closed, that is, when they are
veiled by the vision of the bodily eyes, which derive all their
impressions from the material world, then they do not appear.
81. It is however to be observed, that a man after death is not
a natural, but a spiritual man : nevertheless he still appears in
all respects like himself; and so much so, that he knows not
but that he is still an the natural world : for he has a similar
body, countenance, speech, and senses ; for he has a similar affec-
tion and thought, or will and understanding. He is indeed
actually not similar, because he is a spiritual, and consequently
an interior man ; but the difference does not appear to him, be-
cause he cannot compare his spiritual state with his former natural
itate, having put off the latter, and being in the former ; therefore
I have often heard such persons say, that they know not but that
they are in the former world, with this difference, however, that
they no longer see those whom they had left in that world ; but
that they see those who had departed out of it, or were deceased.
The reason why they now see the latter and not the former, is,
because they are no longer natural men, but spiritual or sub-
stantial ; and a spiritual or substantial man sees a spiritual Of
substantial man, as a natural or material man sees a natural or
36
AKD ITS CHASTE DELIGHTS. 31, 32
material man, but not vice versa, on account of the difference
between what is substantial and what is material, which is like
the difference between what is prior and what is posterior; and
what is prior, being in itself purer, cannot appear to what is
posterior, which in itself is grosser ; nor can what is posterior,
being grosser, appear to what is prior, which in itself is purer ;
consequently an angel cannot appear to a man of this world, nor
a man of this world to an angel. The reason why a man after
death is a spiritual or substantial man, is, because this spiritual
or substantial man lay inwardly concealed in the natural or
material man ; which natural or material man was to it as a
covering, or as a skin about to be cast off ; and when the cover-
-ing or skin is cast off, the spiritual or substantial man comes
forth, a purer, interior, and more perfect roan. That the spi-
ritual man is still a perfect man, notwithstanding his being invi-
sible to the natural man, is evident from the Lord's being seen
by the apostles after his resurrection, when he appeared, and
presently he did not appear ; and yet he was a man like to him-
self both when seen and when not seen : it is also said, that
when they saw him, their eyes were opened.
32. II. IlST THIS CASE A MALE IS A MALE, AND A FEMALE A
FEMALE. Since a man (homo) lives a man after death, and man
is male and female, and there is such a distinction between the
male principle and the female principle, that the one cannot be
changed into the other, it follows, that after death the male lives
a male, and the female a female, each being a spiritual man.
It is said that the male principle cannot be changed into the
female principle, nor the female into the male, and that there-
fore after death the male is a male, and the female a female ; but
as it is not known in what the masculine principle essentially
consists, and in what the feminine, it may be expedient briefly
to explain it The essential distinction between the two is this :
in the masculine principle, love is inmost, and its covering is wis-
dom ; or, what is the same, the masculine principle is love covered
(or veiled) by wisdom ; whereas in the feminine principle, the wis-
dom of the male is inmost, and its covering is love thence derived;
but this latter love is feminine, and is given by the Lord to the wife
through the wisdom of the husband ; whereas the former love is
masculine, which is the love of growing wise, and is given by
the Lord to the husband according to the reception of wisdom.
It is from this circumstance, that the male is the wisdom of love,
and the female is the love of that wisdom ; therefore from crea-
tion there is implanted in each a love of conjunction so as to
become a one ; but on this subject more will be said in the fol-
lowing pages. That the femaie principle is derived from the
male, or that the woman was taken out of the man, is evident
from these words in Genesis : Jehovah God took out one of the
man's ribs, and closed uj) the flesh in theplaoe thereof; and he
32 34 OONJUGIIX IOVE
luildedtherib, which he hadtaTcen onto/the man, into a woman,
and he brought her to the man; and the man ^Thisu bone
of my bones, and flesh of my flesh; hence she shall le called ve,
because she was taken out of man, chap. 11. 21-23 : the signifi-
cation of a rib and of flesh will be shewn elsewhere.
33 From this primitive formation it follows, that by^ birth
the character of the male is intellectual, and that the female
character partakes more of the will principle; or, what amounts
to the same, that the male is born into the affection of knowing,
understanding, and growing wise, and the female into the love 01
conjoining herself with that affection in the male. And as the
interiors form the exteriors to their own likeness, and the mas-
culine form is the form of intellect, and the feminine is the form
of the love of that intellect, therefore the male and t the female
differ as to the features of the face, the tone of the voice, and the
form of the body ; the male having harder features, a harsher
tone of voice, a stronger body, and also a bearded chin, and in
general a form less beautiful than that of the female ; they diiier
also in their gestures and manners ; in a word, they are not
exactly similar in a single respect ; but^ still, in every particular
of each, there is a tendency to conjunction; yea, the male prin-
ciple in the male, is male in every part of his body, even the
most minute, and also in every idea of his thought, and^ every
spark of his affection ; the same is true of the female principle
in the female; and since of consequence the one cannot^ be
changed into the other, it follows, that after death a male is a
male, and a female a female.
/ 34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM
AFTER DEATH. Man knows that there is such a thing as love ;
but he does not know what love is. He knows that there is such
a thing from common discourse ; as when it is said, that such a
one loves me, that a king loves his subjects, and subjects love
their king; that a husband loves his wife, and a mother her
children, and vice versa; also when it is said, that any one loves
his country, his fellow citizens, and his neighbour ; in like man-
ner of things abstracted from persons ; as when it is said that a
man loves this or that. But although the term love is thus uni*
versally applied in conversation, still there is scarcely any one
that knows what love is : even while meditating on the subject,
as he is not then able to form any distinct idea concerning it,
and thus not to fix it as present in the light of the understand-
ing, because of its having relation not to light but to heat, he
either denies its reality, or he calls it merely an influent effect
arising from the sight, the hearing, and the conversation, and
thus accounts for the motions to which it gives birth; not being
at all aware, that love is his very life, not only the common life
of his whole body and of all his thoughts, but also the life of all
meir particulars* A wise man may perceive this trona the con
38
AND ITS CHASTE DELIGHTS. 34 37
sideration, that if the affection of love be removed, he Is inca-
pable both of thinking and acting ; for in proportion as that
affection grows cold, do not thought, speech, and action grow
cold also ? and in proportion as that affection grows warm, do not
they also grow warm in the same degree ? Love therefore is the
heat of the life of man (hominis\ or his vital heat. The heat of
the blood, and also its redness, ar<j from this source alone. The
fire of the angelic sun, which is pure love, produces this effect
35. That every one has his own peculiar love, or a love dis-
tinct from that of another ; that is, that no two men have exactly
the same love, may appear from the infinite variety of human
countenances, Jthe countenance being a type of the love ; for it.
is^well known that the countenance is changed and varied accord-
ingjo the affection of -love ; a man's desires also, which are of
love, and likewise his joys and sorrows, are manifested in the
countenance. From this consideration it is evident, that every
man is his own peculiar love ; yea, that he is the form of his
love. It is however to be observed, that the interior man, which
is the same with his spirit which lives after death, is the form of
his love, and not so me exterior man which lives in this world,
because the latter has learnt from infancy to conceal the desires
of his love ; yea, to make a pretence and show of desires which
are different from his own.
36. The reason why every one's peculiar love remains with
him after death, is, because, as was said just above, n. 34, love is
a man's (hominis) life ; and hence it is the man himself. A man
also is his own peculiar thought, thus his own peculiar intelli-
gence and wisdom ; but these make a one with his love ; for a
man thinks from this love and according to it ; yea, if he be in
freedom, ho speaks and acts in like manner ; from which it
may appear, that love is the esse or essence of a man's life, and
that thought is the existere or existence of his life thence de-
rived ; therefore speech and action, which are said to flow from
the thought, do not flow from the thought, but from the love
through the thought. From much experience I have learned
that a man after death is not his own peculiar thought, but that
he ^hisj^Kfi^peculiar a f%^l 011 ^i^&yiMl^ilwxught ; or that
EelsTiiiS own pecullalove anT3erivative intelligence ; also that
a man after death puts off everything which does not agree with
his love ; yea, that he successively puts on the countenance, the
tone of voice, the speech, the gestures, and the manners of the
love proper to his life : hence it is, that the whole heaven is
arranged in order according to all the varieties of the affections
of the love of good, and the whole hell according to all the affec-
tions of the love of evil.
ST. IV. THE LOVE OF THE SEX ESPECIALLY KEMAINS ; AND
WITH THOSE WHO GO TO HEAVEN", WHICH IS THE CASE WITH ALL
WHO BECOME SPIRITUAL HEKE OJS BA&XH* OOtf JUGHAL LOVE BO-
37 89 CONJUGIAL LOTE
. The reason why the love of the sex remains with man
(homo) after death, is, because after death a male is a male and
a female a female ; and the male principle in the male is male
(or masculine) in the whole and in every part thereof; and so is
the female principle in the, female; and there is a tendency to
conjunction in all their parts, even the most singular; and as
this conjunctive tendency was implanted from creation, and
thence perpetually influences, it follows, that the one desires and
seeks conjunction with the other. Love, considered itself, ^ia
a desire and consequent tendency to conjunction ; and conjugial
love to conjunction into a one; for the male-man and the female-
man were so created, that from two they may become as it were
one man, or one flesh. ; and when they become a one, then, taken
together they are a man (homo) in his fulness ; but without such
conjunction, they are two, and each is a divided or half-man.
Now as the above conjunctive tendency lies concealed in the in-
most of every part of the male, and of every part of the female,
and the same is true of the faculty and desire to be conjoined
together into a one, it follows, that the mutual and reciprocal
love of the sex remains with men (homines) after death.
38. We speak distinctively of the love of the sex and of con-
jugial love, because the one .differs from the other. 3^
man ; .conjugiallovewith.
.
natural man loves and desires only external
conjunctions, and the bodily pleasures thence derived ; whereas
the spiritual man loves and desires internal conjunctions and the
spiritual satisfactions thence derived ; and these satisfactions he
perceives are granted with one wife, with whom, he can perpetu-
ally be more and more joined together into a one : and the more
he enters into such conjunction the more he perceives his satis-
factions ascending in a similar degree, and enduring to eternity-
but respecting; anything like this the natural man has no idea
This then is the reason why it is said, that after death conjugial
love remains with those who go to heaven, which is the case with
all those who become spiritual here on earth.
39; V. THESE THINGS PTJLLY CONFEBMED BY OCULAR BK-
MONSTBATION. That a man (homo) lives as a man after death,
and that in this case a male is a male, and a female a female ;
and that every one's peculiar love remains with him after death,
especially the love of the sex and conjugial love, are positions
which I have wished hitherto to confirm by such arguments as
respect the understanding, and are called rational ; but since man
(homo] from his infancy, in consequence of what has been taught
him by his parents and masters, and afterwards by the learned
and the clergy, has been induced to believe, that he shall not
live a man after death until the day of the last judgement, which
has now been expected for six thousand years ; and several have
regarded this article of faith as one which ought to be believed,
4:0
AND ITS CHASTE DELIGHTS. 39 41
but not intellectually conceived, it was therefore necessary that
the above positions should be confirmed also by ocular proofs ;
otherwise a man who belives only the evidence of his senses, in
consequen ce of the faith previously implanted, would obj ect thus :
" If men lived men after death, I should certainly see and hear
them : who has ever descended from heaven, or ascended from
hell, and given such information ?" In reply to such objections
it is to be observed, that it never was possible, nor can it ever be,
that any angel of heaven should descend, or any spirit of hell
ascend, and speak with any man ? QXQgpt. witb-fcbeee who ha^ejtiie
intgjiQrs of the mind or spirit opened by the.Lojcd; and this
opening of the interiors cannot be fully effected except with those
who have been prepared by the Lord to receive the things which
are of spiritual wisdom : on which accounts it has pleased the
Lord thus to prepare me, that the state of heaven and hell, and
of the life of men after death, might not remain unknown, and
be laid asleep in ignorance, and at length buried in denial. Ne-
vertheless, ocular proofs on the subjects above mentioned, by
reason of their copiousness, cannot here be adduced ; but they
have ^been already adduced in the treatise on HEAVEN and HELL,
and in the CONTINUATION RESPECTING- THE SPIRITUAL WORLD,
and afterwards in the APOCALYPSE EEVEALED ; but especially, in
regard to the present subject of marriages, in the MEMORABLE
RELATIONS which are annexed to the several paragraphs or chap-
ters of this work.
40. YL CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN.
This position having been confirmed by reason, and at the same
time by experience, needs no further demonstration.
41. Ylt. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY
THE LORD'S WORDS, " AFTER THE RESURRECTION THEY ARE NOT
GIVEN IN MARRIAGE." In the Evangelists are these words, Cer-
tain of the Sadducees, who say that there is no resurrection, asJced
Jesus, saying, Master, Moses wrote, If a man die, having no
children, his brother shall take his wife, and raise up seed unto
his brother. Now there were with us seven brethren / and the
first, when he had married a wife, deceased, and having no issue,
left his wife unto his brother j likewise the second also, and the
third unto the seventh ; last of all the woman died also / there*
fore in the resurrection whose wife shall she be of the seven t JBut
Jesus answering, said unto them, The sons of this generation
marry, and are given in marriage; l>ut those.wfa&katt be~m~
counted worthy to a^aint^ another ^enerat^n, cmdthe resurrt&>
^iQ^'J^om"'tKe d&a^ t ahaU neither motcry norb& given in marriage
n^Mk8^O^^ far they are like ^t<iM0Mffl ^
and are the sons of God, being sms v ^^here^^ectio^ Eut that
ffi<niea!r~vw$'lty^ at the bush, when he
called the Lord the God of Abraham, and the God of Isaac^ and
the God of Jacob / for he is not the God of the dead^ but of tfo
41
&1 ? 42 CONJTJGIAL LOVE
living: for all live unto him, Luke xx. 2738 , Matt. xxii. 22
32 ; Mark xii. 18 27. By these words the Lord taught two
things ; first, that a man (fiomo) rises again after death ; and
secondly, that in heaven they are not given in marriage* That a
man rises again after death, he taught by these words, God w
not the God of the dead, lut of the living, and when he said that
Abraham, Isaac, and Jacob, are alive : he taught the same also
in the parable concerning the rich man in hell, and Lazarus m
heaven, Luke xvi. 2231. Secondly, that in heaven they are
not given in marriage, he taught by these words, " Those who
shall be accounted worthy to attain to another generation, neither
marry nor are given in marriage" That none other than spi-
ritual nuptials are here meant, is very evident from the words
which immediately follow "neither can they die any more:
leoause they are like unto the angels, and are the sons of God^
leing sons of the resurrection." Spiritual nuptials mean conj unc-
tion with the Lord, which is effected on earth ; and when it is
effected on earth, it is also effected in the heavens ; therefore in
the heavens there is no repetition of nuptials, nor are they again
given in marriage : this is also meant by these words, " The
fans of this generation marry and are given in marriage; lut
those who are accounted worthy to attain to another generation,
neither marry nor are given in marriage" The latter are also
called by the Lord "sons of nuptials? Matt. ix. 15; Mark ii.
19 ; and in this place, angels, sons of God, and sons of the resur-
rection. That to celebrate nuptials, signifies to be joined with
the Lord, and that to enter into nuptials is to be received into
jaeaven by the Lord, is manifest from the following passages ;
The kingdom of heaven is like unto a man, a king, who made a
marriage (nuptia<ls)/br his son, and sent out servants and invited
to the marriage, Matt. xxii. 2 14. The kingdom of heaven is
like unto ten virgins, who went forth to meet the bridegroom : of
whom five leing prepared entered into the marriage (nuptials),
Matt. xxv. 1, and the following verses. That the Lord here
meant himself, is evident from verse 13, where ifc is said. Watch
ye ; lecause ye know not the day and hour in which the Son of
Man will come ; also from the Eevelation, The time of the mar*
riage of the Lamb is come, and his wife hath made herself
ready ; llessed are those who are Galled to the marriage supper of
the Lamb, xix. 7, 9. That there is a spiritual meaning in every*
thing which the Lord spake, has been fully shewn in the DOC-
TRINE OF THE NEW JERUSALEM CONCERSTING- THE SACRED SCRIP-
TURE, published at Amsterdam in the year 1763.
^ * # # * *
42. To the above I shall add two MEMORABLE RELATIONS
EESPECTITO THE SPIRITUAL WORLD. The first is as follows : One
morning I was looking upwards into heaven and saw over me
three expanses one above another ; I saw that the first expanse,
42
AND ITS CHASTE DELIGHTS. 4:2
wli-ich was nearest, opened, and presently the second which was
above it, and lastly the third which was highest ; and by virtue
of illustration thence, I perceived, that above the first expanse
were the angels who compose the first or lowest heaven ; above
the second expanse were the angels who compose the second or
middle heaven ; and above the third expanse were the angels
who compose the third or highest heaven. I wondered at first
what all this meant : and presently I heard from heaven a voice
as of a trumpet, saying, " We have perceived, and now see,
that you are meditating on ^SSSSS^h^MSSkl an ^ we are a^ara
that no one on earth as yet knows what true conjugial love is in
its origin and in its essence ; and yet it is of importance that it
should be known : therefore it has pleased the Lord^to open the
heavens to you in order that / iitostj^tmg.,iig]it and 7 consequent
percggtiqn may flow into the interiors of your mind* ,<*Witlijj8
mTEe "heavens, especially ,ia4he third neaven^ur^Eeav^nly
deUghJg arejDrincipallj derived from cQnjugial lovQjjJ therefore,
inconsequence of leave granted us, we will send down to you a
conjugial pair for your inspection and observation;" and lot
instantly there appeared a chariot descending from the highest
or third heaven, in which I saw one angel ; but as it approached
I saw therein two. The chariot at a distance glittered before
my eyes like a diamond, and to it were harnessed young horses
white as snow ; and those who sat in the chariot held in their
hands two turtle-doves, and called to me, saying, "Do you wish
us to come nearer to you? but in this case take heed, lest the
radiance, which is from the heaven whence we have descended,
and is of a flaming quality, penetrate too interiorly ; by its
influence the superior ideas of your understanding, which are in
themselves heavenly, may indeed be illustrated ; but these ideas
are ineffable in the world in which you dwell : therefore what
you are about to hear, receive rationally, that you may explain
it so that it may be understood." I replied, " I will observe
your caution ; come nearer :" so they came nearer ; and lo I it
was a husband and his wife ; who said, " '
we have Uyedjygjpy^^
jSu call tlie golden. age 5 and have, continued during that time m
the same* TSloom of youth in which you now see us%" I viewed
each of them attentively, because I perceived they represented
conjugial love in its life and in its decoration ; in its life in their
faces, afcd in its decoration in their raiment ; for all the angels
are affections of love in a human form. The ruling affection
itself shines forth from their faces ; and from the affection, ^and
according to it, the kind and quality of their raiment is derived
and determined : therefore it is said in heaven, that every one is
clothed by his own affection. The husband appeared of a middle
age, between manhood and youth : from liis eyes dartedjforth
eparkling iigiit derived from the wisdoSTSTTi^
^ - ^ - m^JSt^^^ ,-,^, * ^^^,^^**~^
g CONJTOIAL LOVB
which light his face was radiant from its inmost ground ; and i
consequence of such radiance the surface of his skin had a kind
of refulgence, whereby his whole face was one resplendent come-
liness. He was dressed in an upper robe which reached down to
his feet, and underneath it was a vesture of hyacinthine blue,
girded about with a golden band, upon which were three precious
stones, two sapphires on the sides, and a carbuncle in the
middle ; his stockings were of bright shining linen, with threads
of silver interwoven, and his shoes were of velvet : such was the
n 1 1 fj-K j-1. _ T "U A \/V^1 t II
saw
> beauty
was inexpressible; for in her face there was a splendor of
flaming light, such as the angels in the third heaven enjoy, and
this light made my sight dim ; so that I was lost in astonish-
ment: she observing this addressed me, saying, "What do you
see?" I replied, " I see nothing but conjugial love and the form
thereof; but I see, and I do not see." Hereupon she turned
herself sideways from her husband ; and then I was enabled^ to
view her more attentively. Her eyes were bright and sparkling
from the light of her own heaven, which light, as was said, is of
a flaming quality, which it derives from the love of wisdom ; for
in that heaven wives love their husbands from their wisdom and
in it, and husbands love their wives from that love of wisdom
and in it, as directed towards themselves; and thus they are
united. This was the origin of her beauty ; which was such
that it would be impossible for any painter to imitate and exhibit
it in its form, for he has no colors bright and vivid enough to
express its lustre ; nor is it in the power of his art to oepict
Buch beauty : her hair was arranged in becoming order so as to
Correspond with her beauty ; and in it were inserted diadems of
ifowers ; she had a necklace of carbuncles, from which hung a
rosary of chrysolites ; and she wore pearl bracelets ; her upper
robe was scarlet, and underneath it she had a purple stomacher,
fastened in front with clasps of rubies ; but what surprised me
was, that the colors varied according to her aspect in regard to
her husband, being sometimes more glittering, sometimes less ;
if she were looking towards him, more, if sideways, less, When
Ujad fflade, these obsexyaticma, they .again talked with ine ; and
when the husband was speaking, he spoke at the same time as
fiptn His wife; and w;hen the wife was speaking, she spoke at
^i%SiJ^&iiw^^ 8 froni % her husband ; awkJSW . the nnioa-^f
their minds from whence speecli flows ; and on this occasion I
als<rlieard" the tone of voice of conjugial love; inwardly it was
simultaneous, and it proceeded from the delights of a state of
peace and innocence. At length they said, u We are recalled ;
we must depart :" and instantly they again appeared to be con-
veyed in a chariot as before. They went bj a paved way through
44
ASTE ITS CHASTE DELIGHTS 42 - 44
flowering shrubberies, from the beds of which arose olives ana
orange-trees laden with fruit : and when they approached their
own heaven, they were met by several virgins, who welcomed
and introduced them.
f 43. After this I saw an angel from that heaven holding in
his hand a roll of parchment, which he unfolded, saying, " I see
that you are meditating on conjugial love; in this parchment
are contained arcana of wisdom respecting that love, which have
never yet been disclosed in the world. Jh
. hgjgajia5r.fep be dis-
it is of importance that they, should be :" those
.niore in our heaven than in the rest, because -we
are m the marriage of love and wisdom ; b^tj prophesy that
25.? U appropriate to themselves that lovejbuj; tiose^iqare
received by the Lord into the New Church^ which is the New
^J'salem." Having said this, the angel let "Sown the unfolded
parchment, which a certain angelic spirit received from him,
and laid on a table in a certain closet, which lie instantly locked.
and holding out the key to me, said, " Write."
t 44. THE SECOND MEHOKABLE KELATIOST. I once saw three
spirits recently deceased, who were wandering about in the
world of spirits, examining whatever came in their way, and
inquiring concerning it. They were all amazement to find that
men lived altogether as before, and that the objects they saw
were similar to those they had seen before: for they knew that
they were departed out of the former or natural world, and that
in that world they believed that they should not live as men
until after the day of the last judgement, when they should be
again clothed with the flesh and bones that had been laid in
the tomb; therefore, in order to remove all doubt of their being
really and truly men, they by turns viewed and touched them-
selves and others, and felt the surrounding objects, and by a
thousand proofs convinced themselves that they now were men
as m the former world; besides which they saw each other in a
brighter light, and the surrounding objects in superior splendor,
and thus their vision was more perfect. At that instant two
angelic spirits happening to meet tfiem, accosted them, saying,
"Whence are you?" They replied, "We have departed out
of a world, and again we live in a world ; thus we have removed
from one world to another ; and this surprises us." Hereupon
the three novitiate spirits questioned the two angelic spirits con-
cerning heaven ; and as two of the three novitiates were youths,
and there darted from their eyes as it were a sparkling fire of
lust for the sex, the angelic spirit said, " Possibly you have seen
some females ;" and they replied in the affirmative ; and as they
made inquiry respecting heaven, the angelic spirits gave them
the following information; a In heaven there is every variety of
magnificent and splendid objects, and such things as the eye
had never seen ; there are also virgins and young men ; virgin*
i4 OQNJTKHAL LOTS
of sucli beauty that they may be called personifications of beauty,
and young men of such morality that they may be called per
Bonifications of morality ; moreover the haajotyjof the, virgins and
the-ioorality r of the yoiing~men correspond to each other, as forms
mutually^suited to each other. Hereupon the two novitiates
asked, " Are there in heaven human forms altogether similar to
those in the natural world?" And it^was replied, "They are
altogether similar; nothing is wanting in the male, and nothing
in the female ; in a word, the male is a male, and the female a
female, in all the perfection of form in which they were created :
retire, if you please, and examine if you are deficient in anything,
and whether you are not a complete man as before. 55 Again,
the novitiates said, " We have been told in the world we have
left, that in heaven they are not given in marriage, because they
are angels ; is there then the love of the sex there 3" And the
angelic spirits replied, "In,, heaven your love of the sex does not
exist ; but we have the angelic love of the sex, which is chaste,
and deypid all libidinous allurement.'' Hereupon the novitiates
observed, jf there be a love of the sex devoid of all allurement,
what in such cases is the love of the sex 3" And while they were
thinking about this love they sighed, and said, " Oh, how dry and
insipid is the joy of heaven! What young man, if this be the
case, can possibly wish for heaven ? Is not such love barren and
devoid of life 1" To this the angplic spirits replied, with a smile,
" IJhe^angelic love of the sex, such as exists in heaven, is never-
thellillf^^ it is the most agreeaBTe* ex-
pansion of all the principles of the mind, and thence of all the
parts of the breast, existing inwardly ia the breast, and sporting
therein as the heart sports with the lungs, giving birth tnereby
to respiration, tone of voice, and speech ; so that the intercourse
between the sexes, or between youths and virgins, is an inter-
course of essential c&le^iLsweet&j^ All novi*
tiates, on ascending into heaven, are examined as to the quality
of their chastity, being let into the company of virgins, the
beauties of heaven, who from their tone of voice, their speech,
their face, their eyes, their gesture, and their exhaling sphere,
perceive what is their quality in regard to the love of the sex ;
and if their love be unchaste, they instantly quit them, and
tell their fellow-angels that they have seen satyrs or priapuses.
The new comers also undergo a change, and in the eyes of the
angels appear rough and hairy, and with feet like calves' o>
leopards', and presently they are cast down again, lest by their
lust they should defile the heavenly atmosphere.' 5 On receiving
this information, the two novitiates again said, " According to
this, there is no love of the sex in heaven ; for what is a chaste
love of the sex, but a tove deprived of the essence of its life I
And must not all the intercourse of youths and virgins, in such
case, consist of dry insipid joys f We are not stocks and stones,
ITS CHASTE DELIGHTS. 44
but perceptions and affections of life." To this the angelic spirits
indignantly replied, "You are altogether ignorant what a chaste
love of the sex is ; because as yet you are not chaste. This love
is the very essential delight of the mind, and thence of the heart ;
and not at the same time of the flesh beneath the heart. An-
gelic chastity, which is common, to each sex, prevents the passage
of that love beyond the enclosure of the heart ; tut within, that
and above it ? tne morality of a youth is delighted with the beauty
of a virgin in the delights of the chaste love, of the" jsex: 3vbich
deligEts are of too interior a nature, and too abun<|ant]y.j>leas#nfc
to admit jojjiny, description jnjwojds. The angels have this 1698
ofHEe sex, because they have conjugial love only ; whichlove
cannot exist together with the unchaste love of the sex|*TCove
truly conjugial is chaste, and has nothing in common with un-
chaste love, be|ng confined to one of the sex, and separate from
all others ; for it is a love of the spirit and thence of the body,
and not a love of the body and thence of the spirit ; that is, it
is not a love infesting the spirit." On hearing this, the two
young novitiates rejoiced, and said, " There still exists in heaven
a love of the sex ; what else is conjugial love ?" But the angelic
spirits replied, " Think more profoundly, weigh the matter well
in your minds, and you will perceive, that your love of the sex
is a love extra-eonjugial, and quite different from conjugial love ;
the latter being as distinct from the former, as wheat is from
chaff, or rather as the human principle is from the bestial. If
you should ask the females in heaven, '"What is love extra-
conjugial ?' I take upon me to say, their reply will be, c What
do you mean ? "What do you say ? How can you utter a ques-
tion which so wounds our ears ? How can a love that is not
created ^be implanted in any one F If you should then ask them,
* What is love truly conjugial P I know they will reply, i itisjjat
ihJbvj^ the love of one of thj3j8ex ; and it has no
other groi^^ a youth sees a
virgin provided by the Lord, and a virgin sees a youth, they are
each made sensible of a conjugial principle kindling in their
hearts, and perceive that each is the other's, he hers, and she his ;
for love meets love and causes them to know^ each other, and
instantly s conjqinj their souls, and afterwards tli^uvjaiad^, and
tjignj^a enters their bosoma, and after the nuptials penetrates fur-
ther, and thus becomes love in its fulness, which grows every day
into conjunction, till they are no longer two, but as it were one.'
I know also that they will be ready to affirm in the most solemn
manner, that they are not acquainted with any other love of the
sex ; for they say, * How can there be a love of the sex, unless
it be tending mutually to meet, and reciprocal, so as to seek an
eternal union, which consists in two tecoming one flesh F " To
this the angelic spirits added, ( U^^b^^.th^.ar^in4o^al
ignorance what whoredom is : nor do they, know that it exists*
' * " ~ ~ " " ir
44 CONJUOIAL LOVE
^-. The angels feel a cliill all
over the body atTKTidea of unchaste or extra-conjugial love ; and
on the other hand, they feel a genial warmth throughout the
body arising from chaste or conjngial love, ^'^ijhth^jualea^ll
thn^L'yes,lose their proper tension atjli^jsjglit of a harlot, and
rg^^^itjigain at ttosight^ofc-fl*wi'K^ The three novitiates,
on hearingfthis, asked, "Does a similar love exist between mar-
ried partners in the heavens as in the earths ?" The two angelic
spirits replied, that it was altogether similar; and as they per-
ceived in the novitiates an inclination to know, whether in hea-
ven there were similar ultimate delights, they said, that they
were exactly similar, but much more blessed, because angelic
perception and sensation is much more exquisite than human :
" and what," added they, " is the life of that love unless derived
from a flow of vigor? When this vigor fails, must not the love
itself also fail ana grow cold ? Is not this vigor the very mea-
sure, degree, and basis of that love? It it not its beginning, its
support, and its fulfilment ? It is a universal law, that things
primary exist, subsist, and persist from things ultimate : this is
true also of that love; therefore unless there were ultimate de-
lights, there would be no delights of conjugial love. ?> The novi-
tiates then asked, whether from the ultimate delights of that love
in heaven any offspring were produced ; and if not, to what use
did those delights serve? The angelic spirit answered, that
natural offspring were not produced, but spiritual offspring: and
the novitiates said, " What are spiritual offspring ?" They replied,
" Two conjngial partners by ultimate delights are more and more
united in the marriage of gpod ancktoith, which is the marriage
of love and wisdom^-atid Tove and wisdom are the offspring
produced therefrom : in heaven the husband is wisdom, arid the
wife is the love thereof, and both are spiritual ; therefore, no
other than spiritual offspring can be there conceived and born :
benefit is that the angels, after such delights, do ;rjot experience
sachiejsgfc as some do m^ardvl^^ 5 and this in con-'
^equence of a continual influx of fresh powers succeeding the
former, which serve for their renovation, and at the same time
illustration : for all who come into heaven, return into their ver
Dal youth, and into the vigor of that age, and thus continue to
eternity/' The three novitiates, on hearing this, said, "Is it not
written in the Word, that in heaven they are not given in mar-
riage, because they are angels ?" To which the angelic spirits
replied, " Look up into heaven and you will receive an answer :"
and they asked, " Why are we to look up into heaven ?" They
said, " Because thence we receive all interpretations of the Word.
The Word is altogether spiritual and the angels being spiritual,
trill teach the spiritual understanding of it. They did not wait
long before heaven was opened over their heads, and two angels
appeared in view, and said, " There are nuptials in the heavens,
48
AOT ITS CHASTE DELIGHTS. 44, 45
as on eaith ; but only with those in the heavens who are in the
marriage of good and truth ; nor are any other angels : therefore
it is spiritual nuptials, which relate to the marriage of good and
truth, that are there understood. These (viz. spiritual nuptials)
take place on earth, but not after departure thence, thus not in
the heavens ; as it is said of the five foolish virgins, who were
also invited to the nuptials, that they could not enter, because
they were not in the marriage of good and truth ; for they had
no oil, but ^only lamps. Oil signifies good, and lamps truth ;
and to be given in marriage denotes to enter heaven, where the
marriage of good and truth takes place." The three novitiates
were made glad by this intelligence ; and being filled with a de-
sire of heaven, and with the hope of heavenly nuptials, they said,
44 We .will apply ourselves with all diligence to the. practice, of -
morality and a becoming conduct of life, that we may enjoy our
a~*t ^ -, ,,fy , f , *. jni ir <st - ' r i -f ^f , f / V /
wishes.
ON THE STATE OF MARRIED PARTNERS AFTER DEATH.
45. THAT there are marriages in the heavens, has been
.shewn just above ; it remains now to be considered, whether the
marriage-covenant ratified in the world will remain and be in
force after death, or not. As this is a question not of judgement
but of experience, and as experience herein has been granted me
'by consociation with angels and spirits, I will here adduce it;
but yet so that reason may assent thereto. To have this question
determined, is also an object of the wishes and desires of all
married persons ; for husbands who have loved their wives, in
case they die, are desirous to know whether it be well with them,
and whether they shall ever meet again ; and the same is true of
wives in regaid to their husbands. Many married pairs also
wish to know beforehand whether they are to be separated after
death, or to live together : those who have disagreed in their
tempers, wish to know whether they are to be separated ; and
those who have agreed, whether they are to live together. In-
formation on this subject then being much wished for, we will
now proceed to give it in the folio wing order : I. The love of the
sex remains with every man (homo) after death, according to its
interior quality / that is, such as it had been in his interior will
and thought in the world. II. The same is true of conjugial love.
III. Married partners most commonly meet after death, know
each other, again associate and for a time live together : this w
the case in the Jirst state, thus while they are in externals as in
the world. IV. But successively, as they put off their externals,
and enter into their internals, they perceive what had been the
quality of their love and inclination for each other, and conse*
45 47 CONJUGIAL LOVE
quently whether they can live together or not. V. If they can
live together ', they remain married partners ; but i they cannot
they separate ; sometimes the husband from the wife, sometimes
the wife from the husband, and sometimes each from the other.
_ . . -Si *^ . . -. . > *^ _7 7 . *_/'- - 3 Jt^
VI. Jfo tfAis tfastf 2^7*0 2$ m>m fc> 2A<? w^m a suitable wife, and^ to
the woman a suitaUe husband. VII. Married partners enjoy
similar communications with each other as m the world, lut more
delightful and blessed, yet without proliftcation ; in the place of
which they experience spiritual proliftcation^ which is that ofl&vt
and wisdom. VIII. This uYAe case with those who go to heaven ;
lut it is otherwise with those who go to helL We now proceed
to an explanation of these propositions, by which they may be
illustrated and confirmed.
46. I. THE LOVE OF THE SEX EEMAINS WITH EVERT MAN
AFTER DEATH, ACCORDING TO ITS INTERIOR QUALITY; THAT IS,
SUCH AS IT HAD BEEN IN HIS INTERIOR WILL AND THOUGHT IN
THE WORLD. Every love follows a man after death, because it
is the esse of his life ; and the ruling love, which is the head of
the rest, remains with him to eternity, and together with it the
subordinate loves. The reason why they remain, is, because love
properly appertains to the spirit of man, and to the body by de-
rivation from the spirit ; and a man after death becomes a spirit
and thereby carries his love along with him; as love is the
esse of a man's life, it is evident, that such as a man's life has
been in the world, such is his lot after death. The love of the
eex is the most universal of all loves, being implanted from crea-
tion in the very soul of man, from which tne essence of the
whole man is derived, and this for the sake of the propagation
of the human race. The reason why this love chiefly remains,
is, because after death a male is a male, and a female a female,
and because there is nothing in the soul, the mind, and the body,
which is not male (or masculine) in the male, and female (or
feminine) in the female ; and these two (the male and female)
are so created, that they have a continual tendency to conjunc-
tion, yea, to such a conjunction as to become a one. This ten*
,, which precedes conjugial loveTT?Tow,
since a conjunctive inclination is inscribed on every part and
principle of the male and of the female, it follows, that this
inclination cannot be destroyed and die with the body.
47. The reason why the love of the sex remains such aa it
was interiorly in the world, is, because every man has an interna
and an external, which are also called the internal and external
man ; and hence there is an internal and an external will and
thought. A man when he dies, quits his external, and retains
his internal ; for externals properly belong to his body, and in-
ternals to his spirit. M" ow since every man is his own love, and
love resides in the spirit, it follows, tfiat the love of the sex re-
mains Yfith him after death, such as it was interiorly with him ;
50
AND ITS OHASTE DELIGHTS. 47, 48, 47*
as for example, if the love interiorly had been conjugial and
chaste, it remains such after death ; but if it had been interiorly
adulterous (anti-conjugial), it remains such also after death. It
is however to be observed that the love of the sex is not the
same with one person as with another ; its differences are infinite:
nevertheless, such as it is in any one's spirit, such it remains.
48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH
AS IT HAD BEEN INTEEIOELY J THAT IS, SUCH AS IT HAD BEES
IN THE MAN'S INTERIOR WILL AND THOTJHHT IN THE WORLD.
As the love of the sex is one thing, and conjugial love another,
therefore mention is made of each ; and it is said, that the latter
also remains after death such as it has been internally with a
man, during his abode in the world : but as few know the dis-
tinction between the love of the sex and conjugial love, therefore,
before we proceed further in the subject of this treatise, it may
be expedient briefly to point it out. ^e jve_of Jhe sex is
directed to several, and contracted with several of ,the r 3^ ; Jbut
c^sjjagiaLlai^ .i^irectej^t^jpAljC.ojae, ,and .contracted ,witk one
of tnasex ; moreover, love directed to and contracted with several
is a natural Jove ; for it is common to man with beasts and birds,
whicTi are natural : but conjugial love is a spiritual love, and
peculiar and proper to men ; becau^amaa.w ere- created, and ate.
therefore born to become spiritual ; therefore, so far aa a man
Becomes spiritual, so far he puts off the love of the sex, and
J^^^jgonjugial love* In the beginning of marriage the love
oftEe sex appears as if conjoined with conjugial love; but in
the progress of marriage they are separated ; and in this case,
with such as are spiritual, the love of the sex is removed, and
conjugial love is imparted; but with such as are natural, the
contrary happens. From these observations it is evident, that
the love of the sex, being directed to and contracted with several
and being in itself natural, yea, animal, is impure and unchaste,
and being vague and indeterminate in its object, is adulterous ;
but the case is altogether different with conjugial love. That
conjugial love is spiritual, and truly human, will manifestly
appear from what follows.
47.* Ill MARRIED PARTNERS MOST COMMONLY MEET AFTEK
DEATH, KNOW EACH OTHER, AGAIN ASSOCIATE, AND FOR A TIME
LIVE TOGETHER: THIS is THE CASE IN THE FIRST STATE, THUS
WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. There are
two states in which a man (homo) enters after death, an exter-
nal and an internal state. He comes first into his external
state, and afterwards into his internal ; and during the external
state, married partners meet each other, (supposing they are
both deceased,) know each other, and if they have lived together
in the world, associate again, and for some time live together ;
and while they are in this state they do not know the inclination
cf each to the other, this being concealed in the internals of
51
47*, 48*, CONJUGIAL LOVE
each ; but afterwards, when they come into their internal state
the inclination manifests itself; and if it be in mutual agree-
ment and sympathy, they continue to live together a eonjugial
life ; but if"it be in disagreement and antipathy, their marriage
is dissolved. In case a man had had several wives j( he succes-
sively joins himself with them, while he is in his ^external
state'; but when he enters into his internal state, in which
he perceives the inclinations of his love, and of what quality
they are, he then either adopts one or leaves them all; Jor
ip.,the spiritual world, as well as in the natural, it^is not
allowable for any Christian to have more ^ than one wife^as it
I&ijgsts .and profanes, religion. The case is the same with a
woman that had had several husbands : nevertheless the women
in this case do not join themselves to their husbands ; they only
present themselves, and the husbands j'oin them to themselves.
It is to be observed that husbands rarely know their wives, but
that wives well know their husbands, women having an interior
perception of love, and men only an exterior.
48.* J.V. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EX-
TERNALS AND ENTER INTO THEIR INTERNALS, THEY PERCEIVE
WHAT HAD BEEN THE QUALITY OF THEIR LOVE AND INCLINATION
FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN LIVE
TOG-ETHER OR NOT. There is no occasion to explain this further,
as it follows from what is shewn in the previous section ; suffice
it here to shew how a man (homo) after death puts off his ex-
ternals and puts on his internals. Every one after death is first
introduced into the world which is called the world of spirits,
and which is intermediate between heaven and hell ; and in that
world he is prepared, for heaven if he is good, and for hell if he
" is evil. The end or design of this preparation is, that the in-
ternal and external may agree together and make a one, and not
disagree and make two : in the natural world they frequently
make two, and only make a one with those who are sincere in
heart. That they make two is evident from the deceitful and
the cunning ; especially from hypocrites, flatterers, dissemblers,
and liars : but in the spiritual world it is not allowable thus to
have a divided mind ; for whoever has been internally wicked
must also be externally wicked ; in like manner, whoever has
been good, must be good in each principle : for every man after
death becomes of such a quality as he had been interiorly, and
not such as he had been exteriorly. For this end, after his
decease, he is let alternately into his external and his internal ;
and every one, while he is in his external, is wise, that is, he
wishes to appear wise, even though he be wicked ; but a wicked
person internally is insane. By those changes he is enabled to
see his follies, and to repent of them : but if he had not repented
in the world, he cannot afterwards ; for he loves his follies, and
wishes to remain in them : therefore he forces his external also
52
AND ITS CHASTE DELIGHTS. 48* -50
to be equally insane ; thus his internal and his external become
a one ; and when this is effected, he is prepared for hell. But it
is otherwise with a good spirit : such a one, as in the world he had
looked unto God and had repented, was more wise in his in-
ternal than in his external : in his external also, through the
allurements and vanities of the world, he was sometimes led
astray ; therefore his external is likewise reduced to agreement
with his internal, which, as was said, is wise; and when this is
effected he is prepared for heaven. From these considerations it
may plainly appear, how the case is in regard to putting off the
external and putting on the internal after death.
49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MAR-
EIED PARTNERS J BUT IF THEY CANNOT, THEY SEPARATE J SOME-
TIMES THE HUSBAND FROM THE WIFE, SOMETIMES THE WIFE
FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.
The reason why separations take place after death is, because
the conjunctions which are made on earth are seldom made
from any internal perception of love, but from an external
perception, which hides the internal. The external perception
of love originates in such things as regard the love of the world
and of the body. Wealth and large possessions are peculiarly
the objects of worldly love, while dignities and honors are those
of the love of the body: besides these objects, there are also
various enticing allurements, such as beauty and an external
polish of manners, and sometimes even an unchasteness of cha-
racter. Moreover, matrimonial engagements are frequently
contracted within the particular district, city, or village, in
which the parties were born, and where they live ; in which
case the choice is confined and limited to families that are
known, and to such as are in similar circumstances in life : hence
matrimonial connections made in the world are for the most
part external, and not at the same time internal ; when yet it is
the internal conjunction, or the conjunction of souls, which con-
stitutes a real marriage ; and this conjunction is not perceivable
until the man puts on the external and puts on the internal; as
is the case after death. This then is the reason why separations
take place, and afterwards, new conjunctions are formed with
such as are of a similar nature and disposition ; unless these
conjunctions have been provided on earth, as happens with
those who from an early age have loved, have desired, and have
asked of the Lord an honorable and lovely connection with one
of the sex, shunning and abominating the impulses of a loosa
and wandering lust.
50. VL IN THIS CASE THERE IB GIVEN TO THE MAN A SUIT-
ABLE WIFE, AND TO THE WOMAN A SUITABLE HUSBAND. The lea-
son of this is, because no married partners can be received into
heaven, so as to remain there, but such as have been interiorly
53
g09 51 CONJUOIAL LOVE
united, or as are capable of being so united; for in heaven two
married partners are not called two, but one angel ; this is un-
derstood by the Lord's words " They are no longer two, but oiu
fask." The reason why no other married partners are there re-
ceived is, because in heaven no others can live together in one
house, and in one chamber and bed ; for ail in the heavens are
associated according to the affinities and relationships of love,
and have their habitations accordingly. In the spiritual world
there are not spaces, but the appearance of spaces ; and^ these
appearances are according to the states of life of the inhabitants,
which are according to their states of love ; therefore in that
world no one can dwell but in his own house, which is provided
for him and assigned to him according to the quality of his love :
if he dwells in'ariy other, he is straitened and pained in his
oreast and breathing ; and it is impossible for two to dwell to-
gether in the same house unless they are likenesses ; neither can
married partners so dwell together, unless they are mutual incli-
nations ; if they are external inclinations, and not at the same
time internal, the very house or place itself separates, and rejects
and expels them. This is the reason why for those who after
preparation are introduced into heaven, there is provided a mar-
riage with a consort whose soul inclines to mutual union with
the soul of another, so that they no longer wish to be two li ves,
but one, This is the reason why after separation there is given
to the man a suitable wife and to the woman in like manner a
suitable husband.
51, Y1L MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS
WITH EACH OTHER AS IN THE WORLD, BUT MORE DELIG-HTFUL
AND BLESSED, YET WITHOUT PROLIFICATION ; IN THE PLACE OF
WHICH THEY EXPERIENCE SPIRITUAL PROLIFICATION, WHICH IS
THAT OF LOVE AND WISDOM. The reason why married pairs
enjoy similar communications as in the world, is, because after
death a male is a male, and a female a female, and there is im-
planted in each at creation an inclination to conjunction; and
this inclination with man is the inclination of his spirit and thence
of his body ; therefore after death, when a man becomes a spirit,
the same mutual inclination remains, and this cannot exist with-
out similar communications ; for after death a man is a man as
before ; neither is there any thing wanting either in the male or
in the female : as to form, they are like themselves, and also as to
affections and thoughts ; and what must be the necessary conse-
quence, but that they must enjoy like communications? And
as conjugial love is chaste, pure, and holy, therefore their coin
munications are ample and complete ; but on this subject see
what was said in the MEMORABLE RELATION, n. 44 The reason
why such communications are more delightful and blessed than
in the world, is, because conjugial love, as it is the love of the
54
AND ITS CHASTE DELIGHTS. 51 54
spirit, becomes interior and purer, and thereby more perceiv-
able; and every delight increases according to perception, and
to such a degree that its blessedness is discernible in its delight.
52. The reason why marriages in the heavens are without
prolification, and that in place thereof there is experienced spi-
ritual prolification, which is that of love and wisdom, is, because
with the inhabitants of the spiritual world, the third principle
the natural, is wanting ; and it is this which contains the spirit-
ual principles ; and these without that which contains them have
to consistence, like the productions of the natural world : more-
over spiritual principles, considered in themselves, have relation
to love and wisdom ; therefore love and wisdom are the births
produced from marriages in the heavens. These are called births,
because conjugial love perfects an angel, uniting him with his
consort, in consequence whereof he becomes more and more a
man (homo) / for, as was said above, two married partners in
heaven are not two but one angel ; wherefore by conjugial unition
they fill themselves with the human principle, which consists in
desiring to grow wise, and in loving whatever relates to wisdom.
53. Till. THIS IS TEE CASE WITH THOSE WHO GO TO HEA-
VEN J BUT IT IS OTHERWISE WITH THOSE WHO GO TO HELL.
That after death a suitable wife is given to a husband, and a
suitable husband to a wife, and that they enjoy delightful and
blessed communications, but without prolification, except of a
spiritual kind, is to be understood of those who are received into
heaven and become angels ; because such are spiritual, and
marriages in themselves are spiritual and thence holy : but with
respect to those who go to hell, they are all natural ; and mar-
riages merely natural are not marriages, but conjunctions which
originate in unchaste lust. The nature and quality of such con-
junctions will be shewn in the following pages, when we come to
treat of the chaste and the unchaste principles, and further when
we come to treat of adulterous love.
54. To what has been above related concerning the state of
married partners after death, it may be expedient to add the
following circumstances. I. That all those married partners
who are merely natural, are separated after death ; because with
them the love of marriage grows cold, and the love of adultery
grows warm: nevertheless after separation, tHey sometimes asso
ciate as married partners with others ; but after a short time they
withdraw from each other : and this in many cases is done
repeatedly ; till at length the man is made over to some harlot
and the woman to some adulterer ; which is effected in an infer*
nal prison : concerning which prison, see the APOCALYPSE R
VBALED, n. 153, x., where promiscuous whoredom is forbidden
each party tinder certain pains and penalties. IL Married part-
ners, of whom one is spiritual and the other natural, are also
separated after death ; and to the spiritual is given a suitable
55
54-, 55 CONJTTGIAL LOVE
married partner : whereas the natural one is sent to the resorts
of the lascivious among his like. III. But those, who m the
world have lived a single life, and have altogether alienated then?
minds from marriage, in case they be spiritual, remain^ single ;
but if natural, they become whoremongers. It is otherwise with
those, who in their single state have desired marriage, and espe-
cially if they have solicited it without success ; for such, if they
are spiritual, blessed marriages are provided, but not until they
come into heaven. IY. Those who in the world have been shut
tip in monasteries, both men and wome;^ at the conclusion of
the monastic life, which continues some time after death, are let
loose and discharged, and enjoy the free indulgence of their
desires, whether they are disposed to live in a married state or
not : if they are disposed to live in a married state, this is granted
them ; but if otherwise, they are conveyed to those who live in
celibacy on the side of heaven ; such, however, as have indulged
the fires of prohibited lust, are cast down. V. The reason why
those who live in celibacy are oa the side of heaven, is, because
the sphere of perpetual celibacy infests the sphere of conjugial
love, which is the very essential sphere of heaven ; and the rea-
son why the sphere of conjugial love is the very essential sphere
otheaven 3 is, because it descends from the heavenly maraagp
of the Lord agdjjj^^
55. To the above, I shall add two MEMOEABLE RELATIONS :
the ITEST is this. On a certain time I heard from heaven^ the
sweetest melody, arising from a song that was sung by wives
and virgins in heaven. The sweetness of their singing was like
the affection of some kind of love flowing forth harmoniously.
Heavenly songs are in reality sonorous affections, or affections
expressed and modified by 'sounds ; for as the thoughts are
expressed by speech, so the affections are expressed by songs ;
and from the measure and flow of the modulation, the angels
perceive the object of the affection. On this occasion there were
many spirits about me ; and some of them informed me that
they heard this delightful melody, and that it was the melody ol
some lovely affection, the object of which they did not know :
they therefore made various conjectures about it, but in vain.
Some conjectured that the singing expressed the affection of a
bridegroom and bride when they sign the marriage-articles ; some
that it expressed the affection of a bridegroom and a bride at the
solemnizing of the nuptials; and some that it expressed the pri-
mitive love of a husband and a wife. But at that instant there
appeared in the midst of them an angel from heaven, who said,
that they were singing the chaste J^ej^the sgj. Hereupon
some of the bystanders aske^T^What is theTchaste love of the
sex I" And the angel answered, " It is the love which a man
bears towards a beautiful and elegant virgin or wife* free from
56
AND ITS CHASTE DELIGHTS. 58
every lascivious idea, and the same love experienced by a viigin
or a wife towards a man." As lie said this, lie disappeared. The
singing continued ; and as the bystanders then knew the subject
of the affection which it expressed, they heard it very variously,
every one according to the state of his love. Those "who looked
upon women chastely, heard it as a song of symphony and sweet-
ness ; those who looked upon them un chastely, heard it as a
discordant and mournful song; and those who looked upon them
disdainfully, heard it as a song that was harsh and grating. At
that instant the place on which they stood was suddenly changed
into a theatre, and a voice was heard, saying, " lOTESTiaATB
THIS LOVE :" and immediately spirits from various societies pre-
sented themselves, and in the midst of them some angels in
white. The latter then said, " We in this spiritual world have
inquired into every species of love, not only into the love which
a man has for a man, and a woman for a woman ; and into the
reciprocal love of a husband and a wife ; but also into the love
which a man has for woman, and which a woman has for men ;
and we have been permitted to pass through societies and exa-
mine them, and we have never yet found, the common love of
chaste v except with those who from true conjugial love
'
^ .potency,, and these are in the highest heavens.
We have also been permitted to perceive the influx of this love
into the affections of our hearts, and have been made sensible
that it surpasses in sweetness every other love, except the love
of two conjugial partners whose hearts are as one : but we have
besought you to investigate this love, because it is new and
unknown to you ; and since it is essential pleasantness, we in
heaven call it t.^as^^^^tAfiss." They then began the inves-
tigation ; and those spoke first whofeere unable to mink chastely
of marriage!! They said, "What man when he beholds a beau-
tiful and lovely virgin or wife, can so correct or purify the ideas
of his thought from concupiscence, as to loy^the^aiijb r ,and yet
have no inclination, to taste It* if it.Se attowa^el Who cat
it, if Jt ~0e allowable? Who can
convert concupiscence, which is innate in every man, into siicli
chastity, thus into somewhat not itself, and yet love ? Can the
love of the sex, when it enters by the eyes into the thoughts,
stop at the face of a woman ? Does it not descend instantly into
the breast, and beyond it? The angels talk idly in saying that
this love .i .chaste, and yet is the sweetest of all loves, and that
it can only exist with husbands who are in true conjugial love,
and thence in an extreme degree of potency with their wives.
Do such husbands possess aay peculiar power more than other
tnen, when they see a beautiful woman, of keeping the ideas of
their thought in a state of elevation, and as it were of suspend-
ing them, so that they cannot descend and proceed to what con-
stitutes that lore 2" The argument was next taken up by those
who were in cold and in heat ; in cold towards their wives, and
57
55 OON. T ITGIAL LOVE
in heat towards the sex; and they said, " What is the cha&ta
Jove of the sex ? Is it not a contradiction in terms to talk or
such a love ? If chastity be predicated of the love of the sex, 13
not this destroying the very thing of which it is predicated ?
How can the chaste love of the sex be the sweetest of all loves,
when chastity deprives it of its sweetness? You all know where
the sweetness of that love resides; when therefore the idea con-
nected therewith is banished from the mind, where and whence
is the sweetness ?" At that instant certain spirits interrupted
them, and said, " We have been in company with the most
beautiful females and have had no last; therefore we know what
the chaste love of the sex is." But their companions, who were
acquainted with their lasciviousness, replied, " You^were at those
times in a state of loathing towards the sex, arising from im-
potence ; and this is not the chaste love of the sex, but the ulti-
mate of unchaste love." On hearing what had been said, the
angels were indignant and requested those who stood on the
right, or to the south, to deliver their sentiments. They said,
44 There is a love of one man to another, and also of one woman
to another ; and there is a love of a man to a woman, and of a
woman to a man ; and these three pairs of loves totally differ
from each other. The love of one man to another is as the love
of understanding and understanding; for the man was created
and consequently born to become understanding : the love of one
woman to another is as the love of affection and affection of the
understanding of men ; for the woman was created and born^to
become a love of the understanding of a man. These loves, viz.,
of one man to another, and of one woman to another, do not
enter deeply into the bosom, but remain without, and only touch
each other; thus they do not interiorly conjoin the two parties :
wherefore also two men, by their mutual reasonings, sometimes
engage in combat together like two wrestlers ; and two women,
by their mutual concupiscences, are at war with each other like
two prize-fighters. But the love of a man and a woman is the
love of the understanding and of its affection ; and this love
enters deeply and effects conjunction, which is that love; bnt
the cpnjunction of minds, and not ,rt.tha same time oJ&odiQsJ"or
the endeavour towards "ttl^rconjunction alone, is spiritual love,
and consequently chast }we ; and this love exists only with those
who are in triie cbnjugial love, and thence in an eminent degree
of potency ; because such, from their chastity, do not admit an
influx of love from the body of any other woman than of their
own wives ; and as they are in an extreme degree of potency,
they cannot do otherwise than love the sex, and at the same
time hold in aversion whatever is unchaste. Hence they are
principled in a chaste love of the sex, which, considered in itself,
is interior spiritual friendship, deriving its sweetness from an
eminent degree of potency, but still being chaste* r
58
AOT ITS CHASTE DELIGHTS. 55, 58
degree of ;>otency ;hey possess in consequence of a total renun-
ciation of whoredom ; and as each loves his own wife alone, tLo
potency is chaste. Now, since this love with such partakes not
of the flesh, but only of the spirit, therefore it is chaste ; and as
the beauty of the woman, from innate inclination, enters at the
same time into the mind, therefore the love is sweet." On
heading this, many of the bystanders put their hands to their
ears, saying, "13? hat has been said offends our ears; and what
you have spoken is of no account with us," These spirits were
unchaste. Then again was heard the singing from heaven, and
sweeter now than before; but to the unchaste it was so grating
and ^ discordant that they hurried out of the theatre and fled,
leaving behind them only the few who from wisdom loved con-
mgial chastitv^"
56. THE SECOND MEMORABLE RELATION. As I was con-
versing with angels some time ago in the spiritual world, I was
inspired with a desire, attended with a pleasing satisfaction, to
see the TOgM oF^wisDOM^which I had seen once before; and
accordmglyi asted"'tEem the way to it They said, "Follow
the light and you will find it." I said, " What do you mean
by ( following the light?" They replied, "Our light grows
brighter and brighter as we approach that temple ; wherefore,
follow the light according to the increase of its brightness ; for
pur light proceeds from the Lord as a sun, and thence considered
in itself is wisdom." I immediately directed my course, in
company with tw<> angels, according to the increase of the
brightness of the light, and ascending by a steep path to the
summit of a hill in the southern quarter* There we found a
magnificent gate, which the keeper, on seeing the angels with
me, opened ; and lo 1 we saw an avenue of palm-trees ancl laurels,
according to which we directed our course. It was a winding
avenue, and terminatad in a garden, in the middle of which was
the TEMPLE OF WISDOM. On arriving there, and looking about
me, I saw several small sacred buildings, resembling the temple,
inhabited by the WISE. We went towards one of them, and
coming to the door accosted the person who dwelt there, and
told him the occasion and manner of our coming. He said,
" You are welcome ; enter and be seated, and we will improve
our acquaintance by discourses respecting wisdom." I viewed
the building within, and observed that it was divided into two,
and still was but one ; it was divided into two by a transparent
wall ; but it appeared as one from its translucence, wlrich was
like that of the purest crystal, I inquired the reason of this!
He said, " I am not alone ; my wife is with me, and we are two ;
Kt still we are not two, but one flesh." But I replied, " I
ow that you are a wise one ; and what has a wise one or a
wisdom to do with a woman?" Hereupon our host, becoming
59
56 CONJtTGIAL LOVE
somewhat indignant, changed countenance, and beekined witj
Ins hand, and lo! instantly other wise ones presented themselves
from the neighboring buildings, to whom he said humorously,
" Our stranger here asks, < What has a wise one or a wisdom to
do with a woman P " At this they smiled and said, " What ^ is
a wise one or a wisdom without a woman, or without love, a wife
being the love of a wise man's wisdom ?" Our host then said,
" Let us now endeavor to improve our acquaintance by some
discourse respecting wisdom; -and let it be concerning causes,
and at present concerning the cause of beauty in the female sex."
Then they spoke in order ; and the first assigned as a cause,, that
women were created by the Lord's affections of the wisdom of
men, and the affection of wisdom is essential beauty, A second
said, that the woman was created by the Lord through the
wisdom of the man, because from the man ; and that hence she
is a form of wisdom inspired with love-affection; and since
love-affection is essential life, a female is the life of wisdom,
whereas a male is wisdom ; and the life of wisdom is essential
beauty. A third said, that women have a perception of the
delights of conjugial love ; and as their whole body is an organ
of that perception, it must needs be that the h&bitation of the
delights of conjugal love, with its perception, be beauty. A
fourth assigned this cause ; that the Lord took away from the
man beauty and elegance of life, and transferred" it to the
woman ; and that hence the man, unless he be re-united with
his beauty and elegance in the woman, is stern, austere, joyless,
and unlovely ; so one man is wise only for himself, and another
is foolish : whereas, when a man is united with his beauty and
elegance of life in a wife, lie becomes engaging, pleasant, active,
and lovely, and thereby wise. A fifth said, that women wero
created beauties, not for the sake of themselves, but for the sake
of the men ; that men, who of themselves are hard, might be
made soft: that their minds, of themselves grave and seveie,
might become gentle and cheerful ; and that their hearty of
themselves colC, might be made warm ; which effects take place
when they become one flesh with their wives. A s'xth assigned
as a cause, that the universe was created by the Lord a most
perfect work ; but that nothing was created in it more perfect
than a beautiful and elegant woman, in order that man may
give thanks to the Lord for his bounty herein, and may repay
it by the reception of wisdom from him. These and many other
similar observations haying been made, the wife of our host
appeared beyond the crystal wall, and said to her husband,
* fc Speak if you please;" and then when he spoke, the life of
wisdom, from the wife was perceived in his discourse; for in the
tone of his speech waller 4av^|^^^ testified tcttlio
truJT Afterlhis we took a vievfof the temple of wisdom, an-J
AOT ITS CHASTE DELIGHTS. 56, 57
also of the paradisiacal scenes which, encompassed it, and being
thereby filled with joy, we departed, and passed through the
avenue to the gate, and descended by the way we had ascended.
ON LOVE TKULY COtf JUGIAL.
57. THEEE "are y^iitejrarieties PjLfi on JS8}SlJS ^ being
in no two persons exactly^similar. It "appeal? indeed as if it
were^ similar with many ; but this appearance arises from corpo-
real judgement, which, being gross and dull, is little qualified to
discern aright respecting it. By corporeal j udgement we mean
the judgement of the mind from the evidence of the external
senses; but to those whose eyes are opened to see from the
judgment of the spirit, the differences are manifest; and more
distinctly to those who are enabled to elevate the sight arising
from such judgement to a higher degree, which is effected by
withdrawing it from the senses, and exalting it into a superior
light; these can at length confirm themselves in their understand-
ing, and thereby see that conjugial love is never exactly similar
in any^ two persons. / Nevertheless no one can see the infinite
varieties of this love in any light of the understanding however
elevated, unless he first know what is the nature and quality of
that love in its very essence and integrity, thus what was its
nature and quality when, together with life, it was implanted in
man from God. Unless this its state, which was most perfect,
be known, it is in vain to attempt the discovery of its differences
by any investigation ; for there is no other fixed point, from
which as a first principle those differences may be deduced, and
to which as the focus of their direction they may be referred,
and thus may appear truly and without fallacy. This is the
reason why we here undertake to describe that love in its essence ;
and as it was in this essence when, together with life from God,
it was infused into man, we undertake to describe it such as ifc
was in its primeval state ; and as in this state it was truly
conjugial, therefore we have entitled this section, ON LOVE
TBULY CONJUGIAL. The description of it shall be given in the
following order : I. There exists a lov& truly conjugial, which at
this day is so rare that it is not known what is its quality, and
scarcely that it ewists. II. This love originates in the marriage
of good and truth. III. There is a correspondence of this love
with the marriage of the Lord and the church. IV. 2'his love
from its origin and correspondence, is celestial, spiritual, holy,
pure, and clean, above every other love imparted by the Lord
to the angels of heaven and the men of the church. V. It
is also the foundation love of all celestial and spiritual loves, ana
57 59 CONJUGIAL LOYE
thence of all natural loves. VI. Into this love are collected all
joys and delights from first to last. VII. None however com*
into this love, andean be in it, but those who approach the Lord,
and love the truths of the church and practise its goods.
VIII. This love was the love of loves with the ancients, who
lived in the golden, silver, and copper ages ; lut afterwards it
successively departed. We now proceed to the explanation of
each article.
58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT
THIS DAY IS SO RARE THAT IS NOT KNOWN WHAT IS JTS
QUALITY, AND SCARCELY THAT IT EXISTS. That there exists
such conjugial love as is described in the following pages, may
indeed be acknowledged from the first state of that love, when it
insinuates itself, and enters into the hearts of a youth and a
virgin ; thus from its influence on those who begin to love one
alone of the sex, and to desire to be joined therewith in marriage ;
and still more at the time of courtship and the interval which
precedes the marriage-ceremony ; and lastly during the marriage-
ceremony and some days after it. At such times who does not
acknowledge and consent to the following positions ; that this
love is the foundation of all loves, and also that into it are col-
lected all joys and delights from first to last ? And who does
not know that, after this season of pleasure, the satisfactions
thereof successively pass away and depart, till at length they are
scarcely sensible ? In the latter case, if it be said as before,
that this love is the foundation of all loves, and that into it are
collected all joys and delights, the positions are neither agreed to
nor acknowledged, and possibly it is asserted that they are non-
sense or incomprehensible mysteries. From these considerations
it is evident, that primitive marriage love bears a resemblance to
love truly conjugial, and presents it to view in a certain image.
The reason of which is, because then the love of the sex, which
is unchaste, is put away, and in its place the love of one of the
sex, which is truly conjugial and chaste, remains implanted: in
this case, who does not regard other women with indifference,
and the one to whom he is united with love and affection $
59. The reason why love truly conjugial is notwithstanding
so rare, that its quality is not known, and scarcely its existence,
is, because the state of pleasurable gratifications before and at
the time of marriage, is afterwards changed into a state of indif-
ference arising from an insensibility to such gratifications. The
causes of this change of state are too numerous to be here ad-
duced; but they shall be adduced in a future part of this work,
Then we come to explain in their order the causes of coldnesseSj
separations, and divorces; from which it will be seen, that with
the generality at this day this image of conjugial love is so far
abolished, and with the image the knowledge thereof, that its
quality and even its existence are scarcely known. It is well
62
AND ITS CHASTE DELIGHTS. 59, 60
known, that every man by birth is merely corporeal, and that
from corporeal he becomes natural more and more interiorly,
and thus rational, and at length spiritual. The reason why th'is
is effected progressively is, because the corporeal principle is like
ground, wherein things natural, rational,* and spiritual are im-
planted in their order ; thus a man becomes more and more a
man. The case is nearly similar when he enters into marriage ;
on this occasion a man becomes a more complete man, because
he is joined with a consort, with whom he acts as one man : but
this, in the first state spoken of above, is effected only in a sort
of image : in like manner he then commences from what is cor-
poreal, and proceeds to what is natural as to conjugial life, and
thereby to a conjunction into a one. Those who, in this case, love
corporeal natural things, and rational things only as grounded
therein, cannot be conjoined to a consort as into a one, except
as to those externals : and when those externals fail, cold takes
possession of the internals ; in consequence whereof the delights
of that love are dispersed and driven away, as from the mind so
from the body, and afterwards as from the body so from the
mind ; and this until there is nothing left of the remembrance of
the primeval state of their marriage, consequently no knowledge
respecting it. Noj^smce^ tftQ generality *of
persons at this day,TI is evident that love truly conjugial is not
knowiras'to its quality, and scarcely as to its existence. If Is
otherwise with those who are spiritual. With them the first
state is an initiation into lasting satisfactions, T$j^i^
degc^.e, in proportion as the spiritual rational principle of the
mind, and thence the natural sensual principle of the body, in
each p^arty, conjoin and unite themselves with the same prin-
ciples in the other party ; but such instances are rare. +. -
60. II. THIS LOVE ORIGINATES IN THE MABRIAGE OF GOOD
AND TEUTH. That all things in the universe have relation to
good and truth, is acknowledged by every intelligent man, be-
cause it is a universal truth ; that likewise in every thing in the
universe good is conjoined with truth, and .truth with good, can-
not but be acknowledged, because this also is a universal truth,
which agrees with the former. The reason why all things in the
universe have relation to good and truth, and why good is con-
joined with truth, and truth with good, is, because each proceeds
iVoiii^the Ix)r$j and ,they-procead,rom,Mm asicme. The two
things which proceed from the Lord, are love and wisdom, be-
cause these are himself, thus from himself; and all things relating
to love are called good, or goods, and all things relating to wis-
dom are called true, or truths ; and as these two proceed from
him as the creator, it follows that they are in the things created.
This may be illustrated by heat and light which proceed from tht
sun : from them all things appertaining to the earth are derived,
which germinate according to their presence and conjunction;
63
gO 63 CONJUGIAL LOVE
and natural heat corresponds to spiritual heat, which is love, as
natural light corresponds to spiritual light, which is wisdom.
ritual,"" and "holy origin. "In order to see that the origin of
conjugial love is from the marriage of good and truth, it may
be expedient in this place briefly to premise somewhat on the
subject. It was said just above, that in every created thing
there exists a conjunction of good and truth ; and there is no
conjunction unless it be reciprocal ; for conjunction on one part,
and not on the other in its turn, is dissolved of itself. Now aa
there is a conjunction of good and truth, and this is reciprocal,
it follows that there is a truth of good, or truth grounded in
good, and that there is a good of truth, or good grounded in
truth ; that the truth of good, or truth grounded in good, is in
the male, and that it is the very essential male (or masculine)
principle, and that the good of truth, or good grounded in truth,
is in the female, and that it is the very^ essential female (or femi-
nine) principle ; also that there is a conjugial union between those
two, will be seen in the following section : it is here only men-
tioned in order to give some preliminary idea on the subject
62. III. THERE is A CORRESPONDENCE OF THIS LOVS WITH
THE MARRIAGE OF THE LORD AND THE CHURCH ; that is, that as
the Lord loves the church, and is desirous that the church should
love him, so a husband and a wife mutually love each other*
That there is a correspondence herein, is well known in the
Christian world : but the nature of that correspondence as yet ia
not known ; therefore we will explain it presently in a particular
paragraph. It is here mentioned in order to shew that conjugial
love is celestial, spiritual, and holy, because it corresponds to the
celestial, spiritual, and holy marriage of the Lord and the church.
This correspondence also follows as a consequence of conjugial
love's originating ia the marriage of good and truth, spoken of
in the preceding article ; because the marriage of good and truth
constitutes the church with man : for the marriage of good and
truth is the same as the marriage of charity and faith ; since
good relates to charity, and truth to faith. That this marriage
constitutes the church must at once be acknowledged, because
it is a universal truth ; and every universal truth is acknowledged
as soon as it is heard, in consequence of the Lord's influx and at
the same time of the confirmation of heaven. Now since the
church is the Lord's, because it is from him, and since conju-
gial love corresponds to the marriage of the Lord and the church,
it follows that this love is from the Lord.
63. But in what manner the church from the Lord is formed
with two married partners, and how conjugial love is formed
04 .
AND ITS CHASTE DELIGHTS. 63 65
thereby, shall be illustrated in the paragraph spoken of above :
we will at present only observe, that the church from the Lord
is formed in the husband, and through the husband in the wife ;
and that when it is formed in each, it is a full church ; for in
this ease is effected a full conjunction of good and truth ; and the
conjunction of jSjood and truth constitutes the church. That the
unitinglnclination, which Ts~c6njugfal love, is "in 'a similar degree
with the conjunction of good and truth, which is the church, will
be proved by convincing arguments in what follows in the series.
64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE,
18 CELESTIAL, SPIRITUAL, HOLY, PURE, AND CLEAN", ABOVE EVERY
OTHER LOVE IMPARTED BY THE LORD TO THE ANGELS OF HEAVEN
AND THE MEN OF THE CHURCH. That such is the nature and
quality of conjugial love from its origin, which is the marriage of
good and truth, was briefly shewn above ; but the subject was
then barely touched upon : in like manner that such is the
nature and quality of that love, from its correspondence with the
marriage of the ifljji $tt&4Jje* church. These two marriages,
from which conjugial love, as a slip or shoot, descends, are essen-
tially holy , therefore if it be received from its author, the Lord,
holiness from him follows of consequence, which continually
cleanses and purifies it : in this case, if there be in the man s
will a desire and tendency to it, this love becomes daily and con-
tinually cleaner and purer. Conjugial love is called celestial and
spiritual because it is with the angels of heaven ; celestial, as
with the angels of the highest heaven, these being called celes-
tial angels ; and spiritual, as with the angels beneath that hea-
ven, these being called "spiritual angels. Those angels are so
called, because the celestial are loves, and thence wisdoms, and
the spiritual are wisdoms and thence loves ; similar thereto is
their conjugial principle. Now as conjugial love is with the
angels of both the superior and the inferior heavens, as was also
shewn in the first paragraph concerning marriages in heaven, it
is manifest that it is holy and pure. The reason why this love
in its essence, considered in regard to its origin, is holy and
pure above every other love with angels and men, is, because it is
as it were the head of the other loves : concerning its excellence
something shall be said in the following article.
65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL
1ND SPIRITUAL LOVES, AND THENCE OF ALL^X^AL LOVES. The
reason why conjugial love considered in its essence is the founda-
tion love of all the loves of heaven and the church, is, because it
originates in the marriage of good and truth, and from this mar-
riage proceed all the loves which constitute heaven and the
church with man : the good of this marriage constitutes love, and
its truth constitutes wisdom; and when love draws near to wis-
dom, or joins itself therewith, then love becomes love ; and when
5 65
65 67 CONJUGIAL LOVE
wisdom in its turn draws near to lore, and joins ftself therewith,
then wisdom becomes wisdom. Love truly conjugial is the con-
junction of love and wisdom. Two married partners, between or
in whom this love subsists, are an image and form of it : all like*
wise in the heavens, where faces are the genuine types of the
affections of every one's love, are likenesses of it ; for, as was
shewn above, it pervades them in the whole and in every part.
Now as two married partners are an image and form of this love,
it follows that every love which proceeds from the form of essen-
tial love itself, is a resemblance thereof; therefore if conjugial
love be celestial and spiritual, the loves proceeding from it are
also celestial and spiritual. Conjugial love therefore is ^as a
parent, and all other loves are as the offspring. Hence it is,
that from the marriages of the angels in the heavens are pro-
duced spiritual offspring, which are those of love and wisdom,
Qr of good and truth ; concerning which production, see above,
n. 51, 52.
66. The same is evident from man's having be.en created for
this love, and from his formation afterwards by means of it.
The male was created to become wisdom grounded in the love oi
growing wise, and the female was created to become the love oi
the male grounded in his wisdom, and consequently was formed
according thereto ; from which consideration it is manifest, that
two marriejd^p^rtne.ri arjOSkjfii^foiix^- aw3 icaages of the
5oamage"of love and wisdom^^.o^good^BdJ^uth. It is well
to be observed/ that there is not any good or truth which is not
in a substance as in its subject : there are no abstract goods and
truths ; for, having no abode or habitation, they no where exist,
neither can they appear as airy unfixed principles ; therefore in
such case they are mere entities, concerning which reason seems
to itself to think abstractedly; but still it cannot conceive of
them except as annexed to subjects : for every human idea, how-
ever elevated, is substantial, that is, affixed to substances. It is
moreover to be observed, that there is no substance without a
form; an unformed substance not being any thing, because
nothing can be predicated of it; and a subject without predicates
is also an entity which has no existence in reason. These philo-
sophical considerations are adduced in order to shew still more
clearly, that two married partners who are principled in love
truly conjugial, are actually forms of the marriage of good and
truth, or of love and wisdom.
67. Since natural loves flow from spiritual, and spiritual
from celestial, therefore it is said that conjugial love is the foun-
dation love of all celestial and spiritual loves, and thence of all
natural loves. / ljft(gral loves *g|^^
-JWddSJHHJ^^
; and such as are the
QQ
AND ITS CHASTE DELIGHTS 6T 69
loves, it is evident in what order they follow and are present with
man. "When they are in this order, then the natural loves live
from^the spiritual, and the spiritual from the celestial, and all
in this order from the Lord, in whom they originate.
68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND
DELIGHTS FEOH FIRST TO LAST. All delights whatever, of which
a man (homo] has any perception, are delights of his love ; the
love manifesting itself, yea, existing and living thereby. It is
well known that the delights are exalted in proportion as" the love
is exalted, and also in proportion as the incident affections touch
the^rnling love more nearly. Now as conjugial love is the foun-
dation love of all good loves, and as it is inscribed on all the
parts and principles of man, even the most particular, as was
shewn above, it follows that its delights exceed the delights of all
other loves, and also that it gives delight to the other loves,
according to its presence and conjunction with them ; for it
expands the inmost principles of the mind, and at the same time
the inmost principles of the body, as the delicious current of its
fountain flows through and opens them. The reason why all
delights from first to last are collected into this love, is on
account of the ^ugerk>r excellenice^of its use, which is the pro-
.pagation of the Human race^ancl tfience of the angelic heaven ;
and as this use was the chief end of creation, it follows that all
the beatitudes, satisfactions, delights, pleasantnesses, and plea-
sures, which the Lord the Creator could possibly confer upon
man, are collected into this his love, That delights follow use,
and are also communicated to man accorSngto tEe love thereof,
is manifest from the delights of the five senses, seeing, hearing,
smelling, taste, and touch : each of these has its delights with
variations according to the specific uses of each ; 3$[&S$ then must
be the deH^t annexed to the sense of conjugial love, the use oi
^djjuiE^ ..... '
69. I am aware that few* will acknowledge that all joys and
delights from first to last are collected into conjugial love;
because love truly conjugial, into which they are collected, is at
this day so rare that its" quality is not known, and scarcely its
existence, agreeably to what was explained and confirmed above,
n. 58, 59; for such joys and delights exist only in genuine con-
iugial love ; and as this is so rare on earth, it is impossible to
describe its super-eminent felicities any otherwise than from the
mouth of angels, because they are principled in it. They have
declared, that the inmost delights of this love, which are delights
of the soul, into which the conjugial principle of love and wis-
dom, or of good and truth from the Lord, first flows, are im-
perceptible and thence ineffable, because they are the delights of
ajijd^^ ; but that in their descent they
^imofe^na more perceptible ; in the superior principles of
the mind as beatitudes 3 in the inferior as satisfactions, in the
67
g{* 71 CONJUGIAL LOVE
breast as delights thence derived; and that from the breast they
diffuse themselves into every part of the body, and at length
unite themselves in ultimates and become the delight of delights.
Moreover the angels have related wonderful things respecting
these delights ; adding further, that their varieties in the souls
of conjugial pairs, and from their souls in their minds, and
from tfieir minds in their breasts, are infinite and also eternal ;
that they are exalted according to the prevalence of wisdom
with the husband ; and this, because they live to eternity in the
bloom of their age, and because they know no greater blessed-
ness than to grow wiser and wiser. But a fuller account of these
delights, as given by the angels, may be seen in the MEMORABLE
RELATIONS, especially in those added to some of the following
chapters.
70. VII. FOOT HOWEVER COME INTO THIS LOVE, AND CAN
REMAIN IN IT, BUT THOSE WHO APPROACH THE LOKD, AND LOVE
THE TRUTHS OF THE CHURCH AND PRACTISE ITS GOODS. The rea-
son why none come into that love but those who approach the
Lord, is, because monogamical marriages, which are of one hus-
band with one wife, correspond to the marriage of the Lord and
the church, and because such marriages originate in the mar-
riage of good and truth ; on which subject, see above, n. 60 and
52. That from this origin and correspondence it follows, that
love truly conjugial is from the Lord, and exists only with those
who come directly to him, cannot be fully confirmed unless these
two arcana be specifically treated of, as shall be done in the
chapters which immediately follow; one of which will treat on
the origin of conjugial love as derived from the marriage of good
and truth, and the other on the marriage of the Lord and the
church, and on its correspondence. That it hence follows, that
conjugial love with man (homo) is according to the state of the
church with him, will also be seen in those chapters.
71. The reason why none can be principled in love truly con-
jugial but those who receive it from the Lord, that is, who come
directly to him, and by derivation from him live the life of the
church, is, because this love, considered^ in its origin and corre-
spondence, is^^estial,*spiritual,OiQJ^p^fe and"daaji, above
every love implanted in the angels of heaven and the men of the
church ; as was shewn above, n. 64: ; and these its distinguishing
characters and qualities cannot possibly exist, except with those
who are conjoined to the Lord, and by him are consociated with
the angels or heaven; for these shun extra-conjugial loves, which
are conjunctions with others than their own conjugial partner, as
they would shun the loss of the soul and the lakes of hell ; and
in proportion as married partners shun such conjunctions, even
as to the libidinous desires of the will and the intentions thence
derived, so far love truly ccnjugial is purified with them, and
becomes successively spiritual, first during their abode on earth,
68
AND ITS CHASTE DELIGHTS. 71 73
and afterwards in heaven. It is not however possible that any
love should become perfectly pure either with men or with angels;
consequently neither can this love : nevertheless, since the inten-
tion of the will is what the Lord principally regards, therefore so
far as any one is in this intention, and perseveres in it, so far he
'.s initiated into its purity and sanctity, and successively advances
therein. The reason why none can be principled in spiritual con-
jugial love, but those who are of the above description by virtue
of conjunction with the Lord, is, because heaven is in this love ;
and the natural man, whose conjugial love derives its pleasure
only from the flesh, cannot approach to heaven nor to any
angel, no, nor to any man principled in this love, it being the
foundation of all celestial and spiritual loves ; which may be
seen above, n. 65 67. That this is the case, has been confirmed
to me by experience. I have seen genii in the spiritual world,
who were in a state of preparation for hell, approaching to an
angel while he was being entertained by his consort ; and at a
distance, as they approached, they became like furies, and sought
out caverns and ditches as asylums, into which they cast them-
selves. That wicked spirits love what is similar to their affection,
however unclean it is, and hold in aversion the spirits of heaven,
as what is dissimilar, because it is pure, may be concluded from
what was said in the PRELIMINARY MEMORAJBLE RELATION, n. 10.
72. The reason why those who love the truths of the church
and practise its goods, come into this love and are capable of
remaining in it, is, because no others are received by the
Lord ; for these are in conjunction with him, and thereby are
capable of being kept in that love by influence from him. The
two constituents of the church and heaven in man (homo) are
the truth qf/aith and the good of life ; the truth of faith con-
stitutes the Lord's presence, and the good of life according to
the truths of faith constitutes conjunction with him, and thereby
the church and heaven. The reason why the truth of faith con-
stitutes the Lord's presence, is, because it relates to light, spi-
ritual light being nothing else ; and the reason why the good of
life constitutes conjunction, is, because it relates to heat ; and
spiritual heat is nothing but the good of life, for it is love ; and
the good of life originates in love ; and it is well known, that all
light, even that of winter, causes presence, and that heat united
to light causes conjunction; for gardens and shrubberies appear
iu all degrees of light, but ttiey So not bear flowers and fruits
"unless wl^ H J|^at.jowJ^e]i-ta.iigfet From these consider!?
lionsTEe^conclusioii is obvious, that those are not gifted by the
Lord with love truly conjugial, who merely know the truths of
the church, but those whc know them and practise their good..
73. VIII. THIS LOVE* WAS THE LOVE OF LOVES WITH THE
ANCIENTS, WHO LIVED IN THE GOLDEN, SILVER, AND COPPER
AGES. That conjugial love was the love of loves with the most
69
73 75 CONJtJGIAL LOVE
ancient and tiie ancient people, who lived in the ages thus
named, cannot be known from historical records, because their
writings are not extant ; and there is no account given ot them
except by writers in succeeding ages, who mention thorn, and
describe the purity and integrity of their lives, and also the suc-
cessive decrease of such purity and integrity, resembling^ the
debasement of gold to iron ; but an account of the last or iron
ao-e which commenced from the time of those writers, may in
gome measure be gathered from the historical records of the lives
of some of their kings, judges, and wise men, who were called
tophi, in Greece and other countries. That this age ^however
should not endure, as iron endures in itself, but that ^ it should
be like iron mixed with clay, which do not cohere, is foretold
by Daniel, chap. ii. 43. Now as the golden, silver, and copper
ao-es passed away before the time when writing came into use,
and thus it is impossible on earth to acquire any knowledge con-
cernino- their marriages, it has pleased the Lord to unfold to me
such knowledge by a spiritual way, by conducting me to ^ the
heavens inhabited by those most ancient people, that I might
learn from their own mouths the nature and quality of their
marriages during their abode here on- earth in their several ages :
for all, who from the beginning of creation have departed by
death out of the natural world, are in the spiritual world, and as
to their loves resemble what they were when alive in the natural
world, and continue such to eternity. As the particulars of this
knowledge are worthy to be known and related, and tend to con-
firm the sanctity of marriages, I am desirous to make them
public as they were shown me in the spirit when awake, and
were afterwards recalled to my remembrance by an angel, and
thus described. And as they are from the spiritual world, like
the other accounts annexed to each chapter, I am desirous to
arrange them so as to form six MEMOBABLB DELATIONS according
to the progressions of the several periods of time.
r ** * * # # # # * '-
74. THESE six MEMORABLE DELATIONS from the spiritua
world, concerning conjugial love, discover the nature and quality
of that love in the earliest times and afterwards, and also at the
present day ; whence it appears that that love has successively
fallen away from its sanctity and purity, until it became adul-
terous ; but that nevertheless there is a hope of its being brough
back again to its primeval or ancient sanctity."
75. THE FIRST MEMQBABLE DELATION. On a time, while J
was meditating on conjugial love, my mind was seized with a de
sire of knowing what had been the nature and quality ot that love
among those who lived in the GOLDEN AGE, and afcer wards among
those who lived in the following ages, which have their names
from silver, copper, and iron : and as I knew that all who lived
well in those ages are in the heavens, I prayed to the Lord that
70
AND ITS CHASTE DELIGHTS. 74
1 might be allowed to converse with them and be Informed : and
lo ! an angel presented himself and said, " I am sent by the
Lord to be your guide and companion: I will first lead and
attend you to those who lived in the first age or period of time,
which is called golden :" and he said, " The way to them is dif*
fieult ; it lies through a shady forest, which none can pass unless
he receive a guide from the Lord." I was in the spirit, and
prepared myself for the journey ; and we turned our faces towards
the east ; and as we advanced I saw a mountain, whose height
extended beyond the region of the clouds. We passed a great
wilderness, and came to the forest planted with various kinds of
trees and rendered shady by their thickness, of which the angel
had advertised me. The forest was divided by several narrow
paths ; and the angel said, that according to the number of those
paths are the windings and intricacies of error : and that unless
his eyes were opened by the Lord, so as to see olives entwined
with vine tendrils, and his steps were directed from olive to olive,
the traveller would miss his way, and fall into the abodes of
Tartarus, which are round about at the sides. This forest is of
such a nature, to the end that the passage may be guarded ; for
none but a primeval nation dwells upon that mountain. After
we had entered the forest, our eyes were opened, and we saw
here and there olives entwined with vines, from which hung
bunches of grapes of a blue or azure color, and the olives were
ranged in continual wreaths ; we therefore made various circuits
as they presented themselves to our view ; and at length we saw
a grove of tall cedars and some eagles perched on their branches ;
on seeing which the angel said, " We are now on the mountain
not far from its summit:" so we went forward, and lo! behind
the grove was a circular plain, where there were feeding he and
she-lambs, which were representative forms of the state of inno-
cence and peace of the inhabitants of the mountain. We passed
over this plain, and lo ! we saw tabernacles, to the number of
seve ,al thousands in front on each side in every direction as far
as the eye could reach. And the angel said, " We are now in
the camp, where are the armies of the Lord Jehovah ; for so
they call themselves and their habitations. These most ancient
people, while they were in the world, dwelt in tabernacles ; there-
fore now also they dwell in the same. But let us bend our way
to the south, where the wiser of them live, that we may meet
some one to converse with." In going alon^ I saw at a distance
three boys and three girls sitting at a door of a certain tent ;
but as we approached, the boys and girls appeared like men and
women of a middle stature. The angel then said, " All the
inhabitants of this mountain appear at a distance like infants,
because they are in a state of innocence ; and infancy is the
appearance of innocence." The men on seeing us hastened to-
wards us and said, " Whence are you ; and how came you here
71
75 COtf JI7GIAL LOVE
your faces are not like those of our mountain." But the angel
in reply told them how, by permission, we had had access
through the forest, and what was the cause of our coming. On
Hearing this, one of the three men invited and introduced us into
his tabernacle. The man was dressed in a blue robe and a tunic
of white wool : and his wife had on a purple gown, with a
stomacher under it of fine linen wrought in needle-work. And
as my thought was influenced by a desire of knowing the state 01
marriages among the most ancient people, I looked by turns on
the husband and the wife, and observed as it were a unity of
their souls in their faces ; and I said, " You are one :" and the
man answered, " We are one ; her life is in me, and mine in
her ; we are two bodies, but one soul : the union between us is
like that of the two viscera in the breast, which are called the
heart and the lungs ; she is my heart and I am her lungs ; but
as by the heart we here mean love, and by the lungs wisdom, she
is the love of my wisdom, and I am the wisdom of her love ;
therefore her love from without veils my wisdom, and my wis-
dom from within enters into her love : hence, as you said, there
is an appearance of the unity of pur souls in our faces." I then
asked, "If such a union exists, is it possible for you to look at
any other woman than your own ?" He replied, " It is possible ,
but as my wife is united to my soul, we both look together, and
in this case nothing of lust can enter ; for while I behold the
wives of others, I behold them by my own wife, whom alone I
love : and as my own wife has a perception of all my iuclina
tions, she. as an intermediate, directs my thoughts and removes
every thing discordant, and therewith impresses cold and horroi
at every thing unchaste ; therefore it is as impossible for us tc
look unchastely at the wife of any other of our society, as it is tc
look from the shades of Tartarus to the light of our heaven
therefore neither have we any idea of thought, and still less any
expression of speech, to denote the allurements of libidinous
love." He could not pronounce the word whoredom, because
the chastity of their heaven forbade it. Hereupon my conduct-
ing angel said to me, " You hear now that the speech of the
angels of this heaven is the speech of wisdom, because they speak
from causes." After this, as I looked around, I sawlfeeir taber-
nacle as it were overlaid with gold ; and I asked, a Whence is
this ?" He replied, " It is in consequence of a flaming light,
which, like gold, glitters, irradiates, and glances on the curtaina
of our tabernacle while we are conversing about conjugial love;
for the heat from our sun, which in its essence is love, on such
occasions bares itself, and tinges the light, which in its essence ia
wisdom, with its golden color; and this happens because conjugial
love in its origin is the sport of wisdom and love ; for the man
was born to be wisdom, and the woman to be the love of the
man's wisdom : hence spring the delights of that sportj in apJ
72
AND ITS CHASTE DELIGHTS. 75, 76
derived from conjugial love between us and our wives. We have
seen clearly for thousands of years in our heaven, that those de-
lights, as to quantity, degree, and intensity, are excellent and
eminent according to our worship of the Lord Jehovah, from
whom flows that heavenly union or marriage, which is the union
and marriage of love and wisdom." As he said this, I saw a
great light upon the hill in the middle of the tabernacles ; and I
inquired, "Whence is that light?" And he said, "It is from
the sanctuary of the tabernacle of oar worship." I asked whe-
ther I might approach it ; to which he assented. I approached
therefore, and saw the tabernacle without and within, answering
exactly to the description of the tabernacle which was built for
the sons of Israel in the wilderness ; the form of which was
shewed to Moses on Mount Sinai, Exod. xxv. 40 ; chap. xxvi.
30. I then asked, " What is within in that sanctuary, from
which so great a light proceeds?" He replied, "It is a tablet
with this inscription, THE COVENANT BETWEEN JEHOYAH AND
THE HEAVENS :" ne said no more. And as by this time we were
ready to depart, I asked, " Did any of you, during your abode
in the natural world, live with more than one wife ?" He replied,
" I know not one ; for we could not think of more. We have
been told by those who had thought of more, that instantly the
heavenly blessedness of their souls withdrew from their inmost
principles to the extreme parts of their bodies, even to the nails,
and together therewith the honorable badges of manhood ; when
this was perceived they were banished the land." On saying
this, the man ran to his tabernacle, and returned with a pome-
granate, in which there was abundance of seeds of gold : and he
fave it me, and I brought it away with me, as a sign that we
ad been with those who had lived in the golden age. And then,
after a salutation of peace, we took our leave, and returned
home,
76, THE SECOND MEMORABLE DELATION. The next day the
same angel came to me, and said, " Do you wish me to lead
and attend you to the people who lived in the SILVES AG-E OB
PERIOD, that we may hear from them concerning the marriages
of their time?" And he added, "Access to these also can
only be obtained by the Lord's favor and protection." I was in
the spirit as before, and accompanied my conductor. We first
came to a hill on the confines between the east and the south ;
and while we were ascending it, he shewed me a great extent of
country : we saw at a distance an eminence like a mountain, be-
tween which and the hill on which wie stood was a valley, and
behind the valley a plain, and from the plain a rising ground of
easy ascent. "We descended the hill intending to pass through
the valley, and we saw here and there on each side pieces of
wood and stone, carved into the figures of men, and of various
oeasts, birds, and fishes ; and I asked the angel what they meant,
73
LOVE
and whether they were idols? He replied, < By no means: they
are representative forms of various moral virtues and spiritual
truths. The people of that age were acquainted with the science
of correspondences ; and as every man, beast, bird, and fish, cor-
responds to some quality, therefore each particular carved figure
represents partially some virtue or truth, and several together
represent virtue itself, or truth, in a common extended iorm.
These are what in Egypt were called hieroglyphics. ^ We pro-
ceeded through the valley, and as we entered the plain, lo ! we
saw horses and chariots ; horses variously harnessed arid capa-
risoned, and chariots of different forms ; some carved in the
shape of eagles, some like whales, and some like stags with horns,
and like unicorns ; and likewise beyond them some carts, and
stables round about at the sides ; and as we approached, both
horses and chariots disappeared, and instead thereof we saw men
(homines), in pairs, walking, talking, and reasoning. And the
angel said to me, " The different species of horses, chariots, and
stables, seen at a distance, are appearances of the rational intel-
ligence of the men of that period ; for a horse, by correspondence,
signifies the understanding of truth, a chariot, its doctrine, and
stables, instructions: you know that in this world all things
appear according to correspondences." But we passed by these
things, and ascended by a long acclivity, and at length saw a
city, which we entered ; and in walking through the streets and
places of public resort, we viewed the houses : they were so
many palaces built of marble, having steps of alabaster in front,
and at the sides of the steps pillars of jasper : we saw also tem-
ples of precious stone of a sapphire and lazure color. And the
angel said to me, " Their houses are of stone, because stones
signify natural truths, and precious stones spiritual truths; and
all those who lived in the silver age had intelligence grounded
in spiritual truths, and thence in natural truths : silver also has
a similar signification." In taking a view of the city, we saw
here and there consorts in pairs: and as they were husbands and
wives, we expected that some of them would invite us to their
houses ; and while we were in this expectation, as we were pass-
ing by, we were invited by two into their house, and we as-
cended the steps and entered ; and the angel, taking upon him
the part of speaker, explained to them the occasion of our com-
ing to this heaven ; informing them that it was for the sake of
instruction concerning marriages among the ancients, "of whom,"
Bays he, " you in this heaven are a part." They said, " We
were from a people in Asia; and the chief pursuit of our age
was the truths whereby we had intelligence. This was the occu-
pation of our souls and minds ; but our bodily senses were
engaged in representations of truths in form ; and the science
of correspondences conjoined the sensual things of our bodies
with the perceptions of our minds, and procured us intelligence."
t*T A
AJTD ITS CHASTE DELIGHTS. 76
On hearing this, the angel asked them to give some account of
their marriages : and the husband said, " There is a corre-
spondence between spiritual marriage, which is that of truth with
good, and natural marriage, which is that of a man with one
wife ; and as we have studied correspondences, we have seen
that the church, with its truths and goods, cannot at all exist
but with those who live in love truly conjugial with one wife :
for tie marriage of good and truth constitutes the church with
man : therefore all we in this heaven say, that the husband is
truth, and the wife the good thereof ; and that good cannot love
any truth but its own, neither can truth in return love any good
but its own : if any other were loved, internal marriage, wnich
constitutes the church, would perish, and there would remain
only external marriage, to which idolatry, and not the church,
corresponds; therefore marriage with one wife we call sacri-
mony ; but if it should have place with more than one among us,
we should call it sacrilege." As he said this, we were intro-
duced into an ante-chamber, where there were several devices on
the walls, and little images as it were of molten silver ; and I
inquired, "What are these?" They said, "They are pictures
and forms representative of several qualities, characters, and de-
lights, relating to conjugial love. These represent unity of souls,
these conjunction of minds, these harmony of bosoms, these the
delights thence arising." While we were viewing these things,
we saw as it were a rainbow on the wall, consisting of three
colors, purple (or red), blue and white ; and we observed how
the purple passed the blue, and tinged the white with an azure
color, and that the latter color flowed back through the blue into
the purple, and elevated the purple into a kind of flaming lustre :
and the husband said to me, " Do you understand all this ?" I
replied, u Instruct me :" and he said, u The purple color, from
its correspondence, signifies the conjugial love of the wife, the
white the intelligence of the husband, the blue the beginning of
conjugial love in the husband's perception from the wife, and the
azure, with which the white was tinged, signifies conjugial love in
this case in the husband ; and this latter color flowing back
through the blue into the purple, and elevating the purple into a
kind of flaming lustre, signifies the conjugial love of the husband
flowing back to the wife. Such things are represented on these
walls, while from meditating on conjugal love, its mutual, suc-
cessive, and simultaneous union, we view with eager attention
the rainbows which are there painted." Hereupon I observed,
" These things are more than mystical at this day ; for they are
appearances representative of the arcana of the conjugial love of
one man with one wife." He replied, " They are so ; yet to us
Jin our heaven they are not arcana, and consequently neither are
they mystical." As he said this, there appeared at a distance a
chaViot drawn by small white horses ; on seeing which the angel
76, 77 CONJUGIAL
said, a That chariot is a sign for us to take our leave ;" and then,
as Tve were descending the steps, our host gave us a bunch of
white grapes hanging to the vine leaves: and lo! the leaves be-
came silver ; and we brought them down with us for a sign that
we had conversed with the people of the silver age.
77. THE THIED MEMORABLE RELATION. The next day, my
conducting and attendant angel came to^ne and said, "Make
ready, and let us go to the heavenly inhabitants in the west, who
are from the men that lived in the third period, or in the copper
age. Their dwellings are from the south by the west towards
the north ; but they do not reach into the north.' 5 ^ Having
made myself ready, I attended him, and we entered their heaven
on the southern quarter. There was a magnificent grove^of
palm trees and laurels. "We passed through this, and im-
mediately on the confines of the west we saw giants, double the
size of ordinary men. They asked us, " Who let you in through
the grove?" The angel said, "The God of heaven." They
replied, " We are guards to the ancient western heaven ; but
pass on." We passed on, and from a rising ground we saw a
mountain rising to the clouds, and between us and the mountain
a number of villages, with gardens, groves, and plains inter-
mixed. We passed through the villages and came to the moun-
tain, which we ascended ; and lo ! its summit was not a point
but a plain, on which was a spacious and extensive city. All
the houses of the city were built of the wood of the pine-tree,
and their roofs consisted of joists or rafters; and I asked, " Why
are the houses here built of wood ?" The angel replied, " Because
wood signifies natural good ; and the men of the third age of
the earth were principled in this good ; and as copper ^also
signifies natural good, therefore the age in which they lived
the ancients named from copper. Here are also sacred build-
ings constructed of the wood of the olive, and in the middle
of them is the sanctuary, where is deposited in an ark the
Word that was given to the inhabitants *of Asia before the
Israelitish Word ; the historical books of which are called the
WAES OF JEHOVAH, and the prophetic books, ENUNCIATIONS ;
both mentioned by Moses, Numb. xxi. verses 14, 15, and 27 30.
This Word at this day is lost in the kingdoms of Asia, and is
only preserved in Great Tartary." Then the angel led me to one
of the sacred buildings, which we looked into, and saw in the
middle of it the sanctuary, the whole in the brightest light ; and
the angel said, " This light is from that ancient Asiatic Word :
for all divine truth in the heavens gives forth light/' As we
were leaving the sacred building, we were informed that it had
been reported in the city that two strangers had arrived there;
and that they were to be examined as to whence they came, and
what was their business; and immediately one of the public
officers came running towards us, and took us for examination
76
AND ITS CHASTE DELIGHTS, 77
before the judges: and on being asked whence we came, and
what was our business, we replied, " We hare passed the grove
of palm-trees, and also the abodes of the giants, the guards of
your heaven, and afterwards the region of villages ; from which
circumstances you may conclude, that we have not come here
of ourselves, but by direction of the God of heaven. The
business on which we are come is, to be instructed concerning
your marriages, whether they are monogamical or polygamical/ 1
and they said, " What are polygamical marriages 3 Are not they
adulterous ?" And immediately the bench of judges deputed an
intelligent person to instruct us" in his own house on this point :
and when we were come to his house, he set his wife by his side,
and spoke as follows : " We are in possession of precepts con-
cerning marriages, which have been handed down to us from the
primeval or most ancient people, who were principled in love
truly conjugial, and thereby excelled all others in the virtue and
potency of that love while they were in the world, and who are
now in a most blessed state in their heaven, which is in the east.
We are their posterity, and they, as fathers, have given us, their
sons^rules of life, among which is the following concerning
marriages : ' Sons, if you are desirous to love God and your
neighbour, and to become wise and happy to eternity, we counsel
you to live married to one wife ; if you depart from this pre-
cept, all heavenly love will depart from you, and therewith
internal wisdom ; and you will be banished.' This precept of our
Fathers we have obeyed as sons, and have perceived its truth,
which is, that so far as any one loves his conjugial partner alone,
so far he becomes celestial and internal, and that so far as any
one does not love his married partner alone, so far he becomes
natural and external; and in this case he loves only himself and
the images of his own mind, and is doating and foolish. From
these considerations, all of us in this heaven live married to one
wife ; and this being the case, all the borders of our heaven are
guarded against polygamists, adulterers, and whoremongers ; if
polygamists invade us, they are cast out into the darkness of the
north ; if adulterers, they are cast out into fires of the west ;
and if whoremongers, they are cast out into the delusive lights
of the south." On hearing this, I asked, " What he meant by
the darkness of the north, the fires of the west, and the delusive
lights of the south ?" He answered, " The darkness of the north
is dulness of mind and ignorance of truths ; the fires of the west
are the loves of evil ; and the delusive lights of the south are the
falsifications of truth, which are spiritual whoredoms." After
this, he said, " Follow me to our repository of curiosities :" so
we followed him, and he shewed us the writings of the most
ancient people, which were on the tables of wood and stone, and
afterwards on smooth blocks of wood ; the writings of the second
age were on sheets of parchment ; of these he brought me a
77
77,
sheet
age from
OQBTJTTGIAL LOTE
, on which were copied the rules of the people of the first
a rom their tables of stone, among which also was the precept
concerning marriages. Having seen tliese and other ancient
curiosities, the angel said, It is now time for us to take our
leave; and immediately our host went into the garden, and
plucked some twigs off a tree, and bound them into a little
bunch, and gave them to us, saying, "These twigs are from a
tree, which is native of or peculiar to our heaven, and whose
juice has a balsamic fragrance." We brought the bunch down
with us, and descended by the eastern way, which was not
guarded; and lo! the twigs were changed into shining brass,
and the upper ends of them into gold, as a sign that we had been
with the people of the third age, which is named from copper
or brass.
78. THE FOTJETH MEMORABLE RELATION. After two days t&e
angel again addressed me, saying, " Let us complete the period of
the ages; the last still remains, which is named from IROT.^ The
people of this age dwell in the north on the side of the west, in the
inner parts or breadth-ways : they are all from the old inhabitants
of Asia, who were in possession of the ancient Word, and thence
derived their worship ; consequently they were before the time
of our Lord's coming into the world. This^is evident from the
writings of the ancients, in which those times are so named.
These same periods are meant by the statue seen by Nebuchad-
nezzar, whose head was of gold, the breast and arms of silver,
the belly and thighs of brass, the legs of iron, and the feet of
iron and of clay, Dan. ii. 32, 33." These particulars the^angel
related to me in the way, which was contracted and anticipated
by changes of state induced in our minds according to the genius
or disposition of the inhabitants whom we passed ; for spaces and
consequent distances in the spiritual world are appearances
according to the state of their minds. When we raised our
eyes, lo! we were in a forest consisting of beeches, chestnut*
trees and oaks ; and on looking around us, there appeared bears
to the left, and leopards to the right : and when I wondered at
this, the angel said, " They are neither bears nor leopards, but
men, who guard these inhabitants of the north; by their nostrils
they have a scent of the sphere of life of those who pass by, and
they rush violently on all who are spiritual, because the inhabi-
tants are natural. Those who only read the Word, and imbibe
thence nothing of doctrine, appear at a distance like bears ; and
those who confirm false principles thence derived, appear like
leopards. 3 ' On seeing us, they turned away, and we proceeded.
Beyond the forest there appeared thickets, and afterwards fields
of grass divided into areas, bordered with "box : this was suc-
ceeded by a declivity which led to a valley, -wherein were several
cities* We passed some of them, and entered. into one of a
considerable size : its streets were irregular, and so were the
T8
AND ITS CHASTE DELIGHTS. 78
houses, which were built of brick, with beams between, and
plastered. In the places of public resort were consecrated build-
ings of hewn lime-stone ; the under-structure of which was below
the ground, and the super-structure above. We went down into
one of them by three steps, and saw on the walls idols of various
forms, and a crowd on their knees paying adoration to them : in
the middle of the building was a company, above whom might
be seen the head of the tutelary god of that city. As we went
out, the angel said to me, "Those idols, with the ancients who
lived in the silver age, as above described, were images represen-
tative of spiritual truths and moral virtues ; and when the science
of correspondence was forgotten and extinct, they first became
objects of worship, and afterwards were adored as deities : hence
came idolatry." "When we were come out of the consecrated
building, we made our observations on the men and their dress.
Their faces were like steel, of a grayish color, and they were
dressed like comedians, with' napkins about their loins hanging
from a tunic buttoned close at the breast ; and on their heads
they wore curled caps like sailors. But the angel said, " Enough
of this ; let us seek some instruction concerning the marriages
of the people of this age." "We then entered into the house of
one of the grandees, who wore on his head a high cap. He
received us kindly, and said, "Come in and let us converse
together." We entered into the vestibule, and there seated
ourselves ; and I asked him about the marriages of his city and
country. He said, " We do not here live with one wife, but
some with two or three, and some with more, because we are
delighted with variety, obedience, and honor, as marks of dignity ;
and these we receive from our wives according to their number.
With one wife there would be no delight arising from variety ;
but disgust from sameness : neither would there be any flattering
courteousness arising from obedience, but a troublesome dis-
quietude from equality; neither would there be any satisfaction
arising from dominion and the honor thence derived, but vexa-
tion from wrangling about superiority. And what is a woman ?
Is she not born subject to man's will; to serve, and not to
domineer? Wherefore in this place every husband in his own
house enjoys as it were royal dignity ; and as this is suited to
our love, it constitutes also the blessedness of our life." But I
asked, "In such case, what becomes of conjugal love, which
from two souls makes one, and joins minds together, and renders
a man (homo) blessed ? This love cannot be divided ; for if it be
it becomes a heat which effervesces and passes away." To this
he replied, "I do not understand what yon say; what else
renders a man (homo) blessed, but the emulation of wivea
contending for the honor of the first place in the husband*
favor?" As he said this, a man entered into the women's
apartment and opened the two doors ; whence there issued a
78, 79 CONJUGIAL LOVE
Hbidinoiis effluvium, which had a stench like mire ; this arose
from polygamical love, which is connubial, and at the same
time adulterous ; so I rose and shut the doors. Afterwards 1
said, " How can you subsist upon this earth, when you are void
of any love truly eonjugial, and also when you worship idols?"
He replied, "As to connubial love, we are so jealous of our
wives, that we do not suffer any one to enter further within our
houses than the vestibule ; and where there is jealousy, there
must also be love. In respect to idols, we do not worship them ;
but we are not able to think of the God of the universe, except
by means of such forms presented to our eyes ; for we cannot
elevate our thoughts above the sensual things of the body, nor
think of God above the objects of bodily vision." I then asked
him again, " Are not your idols of different forms ? How then
can they excite the idea of one God ?" He replied, " This is a
mystery to us; somewhat of the worship of God lies concealed
in each form." I then said, " You are merely sensual corporeal
spirits; you have neither the love of God nor the love of a
married partner grounded in any spiritual principle ; and these
loves together form a man (homo\ and from sensual make him
celestial." As I said this, there appeared through the gate as it
were lightning: and on my asking what it meant, he said,
" Such lightning is a sign to us that there will come the ancient
one from the east, who teaches us concerning God, that He is
one, the alone omnipotent, who is the first and the last; he also
admonishes us not to worship idols, but only to look at them as
images representative of the virtues proceeding from the one
God, which also together form his worship. This ancient one is
our angel, whom we revere and obey. He comes to us, and
raises us, when we are falling into obscure worship of God from
mere fancies respecting images." On hearing this, we left the
house and went out of the city; and in the way, from what we
had seen in the heavens, we drew some conclusions respecting
the circuit and the progression of eonjugial love; of the circuit
that it had passed from the east to the south, from the south to
the west, and from the west to the north ; and of the progression,
that it had decreased according to its circulation, namely, that
in the east it was celestial, in the south spiritual, in tfee west
natural, and in the north sensual ; and also that it had decreased
in a similar degree with the love and the worship of God : from
which considerations we further con-eluded, that this love in the
first age was like ^old, in the second like silver, in the third like
brass, and in the lourth like iron, and that at length it ceased.
On this occasion the angel, my guide and companion, , said,
" Nevertheless I entertain a hope that this love will be revived
by the God of heaven, who is the Lord, because it is capable ol
being so revived."
79. THE FIFTH MEMOBABLE EELATION. The angel that had
80 *
AND ITS CHASTE DELIGHTS. 79
been my guide and companion to the ancients who had lived in
the four ages, the golden, the silver, the copper, and the iron,
again presented himself to me, and said, " Are you desirous of
seeing the age which succeeded those ancient ones, and to know
what its quality formerly was, and still is ? Follow me, and you
shall see. They are those concerning whom Daniel thus pro-
phesied : fi A kingdom shall arise after those four in which iron
shall le mixed with miry clay: they shall mingle themselves to-
gether by the seed of man : ~but they shall not cohere one with the
other, as iron is not mixed with clay, Dan. ii. 41 i3 : 3 " and he
said, "By the seed of man, whereby iron shall be mixed with
clay, and still they shall not cohere, is meant the truth of the
Word falsified," After he had said this, I followed him, and in
the way, he related to me these particulars. " They dwell in the
borders between the south and the west, but at a great distance
beyond those who lived in the four former ages, and also at a
greater depth." We then proceeded through the south to the
region bordering on the west, and passed though a formidable
forest ; for in it there were lakes, out of which crocodiles raised
their heads, and opened at us their wide jaws beset with teeth ;
and between the lakes were terrible dogs, some of which were
three-headed like Cerberus, some two-headed, all looking at us
as we passed with a horrible hungry snarl and tierce eyes. "We
entered the western tract of this region, and saw dragons and
leopards, such as are described in the Revelation, chap. xii. 3 ;
chap. xiii. 2. Then the angel said to me, " All these wild beasts
which you have seen, are not wild beasts but correspondences,
and thereby representative forms of the lusts of the inhabitants
whom we shall visit. The lusts themselves are represented by
those horrible dogs; their deceit and cunning by^ crocodiles ; their
falsities and depraved inclinations to the things which relate
to worship, by dragons and leopards ; nevertheless the inhabi-
tants represented do not live close behind the forest, but behind
a great wilderness which lies intermediate, that they majr be
fully withheld and separated from the inhabitants of the fore-
going ages, being of an entirely different genius and quality
from them : they have indeed heads above their breasts, and
breasts above their loins, and loins above their feet, like the
primeval men ; but in their heads there is not any thing of gold,
nor in their breasts any thing of silver, nor in their loins any
thing of brass, no, nor in their feet any thing of pure iron;
but in their heads is iron mixed with clay, in their breasts is
each mixed with brass, in their loins is also each mixed with
silver, and in their feet is each mixed with gold : by this inver-
sion they are changed from men (homines) into graven images of
men, in"which inwardly nothing coheres ; for what was highest,
is made lowest thus what was the head is become the heel, and
a si
78 OONJUGIAL LOVE
vice versa. They appear to us from heaven like stage-players,
who lie upon their elbows with the body inverted, and put
themselves in a walking motion ; or like beasts, which lie on
their backs, and lift the feet upwards, and from the head, which
they plunge in the earth, look towards heaven." ^ "We passed
through the forest, and entered the wilderness, which was not
less terrible : it consisted of heaps of stones, and ditches between
them, out of which crept hydras and vipers, and there flew forth
venomous flying serpents. This whole wilderness was on a con-
tinual declivity : we descended by a long steep descent, and at
length came into the valley inhabited by the people .of that
region and age* There were here and there cottages, which
appeared at length to meet, and to be joined together in the
form of a city : this we entered, and lo ! the houses were built
of the scorched branches of trees, cemented together with mud,
and covered with black slates. The streets were irregular ; all of
them at the entrance narrow, but wider as they extended, and at
the end spacious, where there were places of public resort : hence
there were as many places of public resort as there were streets.
As we entered the city, it became dark, because the sky did not
appear; we therefore looked up and light was given us, and we
saw : and then I asked those we met, " Are you able to see,
because the sky does not appear above you f " They replied,
' 4 What a question is this ! we see clearly ; we walk in full light."
On hearing this, the angel said to me, " Darkness to them is
light, and light darkness, as is the case with birds of night ; foi
they look downwards and not upwards." We entered into some
of the cottages, and saw in each a man with his woman, and we
asked them, " Bo all live here in their respective houses with one
wife only !" And they replied with a hissing, " What do you
mean by one wife only? Why do not you ask, whether we live
with one harlot 2 What is a wife but a harlot ? By our laws
it is not allowable to commit fornication with more than one
woman ; but still we do not hold it dishonorable or unbecoming
to do so with more ; yet out of our own houses we glory in this
one among another: thus we rejoice in the license we take, and
the pleasure attending it, more than polygamists. Why is a
plurality of wives denied us, when yet it has been granted, and
at this day is granted in the whole world about us $ What is
life with one woman only, but captivity and imprisonment 1 We
however in this place have broken the bolt of this prison, an
have rescued ourselves from slavery, and made ourselves free j
and who is angry with a prisoner for asserting his freedom when
it isjn his power?" to this we replied, "You speak, friend, as
if without any sense of religion. What rational person does not
know that adulteries are profane and infernal, and that marriages
are holy and heavenly. Do not adulteries take place with devils
82
AND ITS CHASTE DELIGHTS.
79
in hell, and marriages with angels in heaven ? DiO} you
read the sixth* commandment of the decalogue ? and f n p ila i
that adulterers can by no means enter heaven f " Hereupo_ n ' oll
host laughed heartily, and regarded me as a simpleton, a^
almost as out of my senses. But just then there came running
a messenger from the chief of the city, and said, " Bring the
two strangers into the town-hall ; and if they refuse to come,
drag them there : we have seen them in a shade of light ; they
have entered privately ; they are spies." Hereupon the angel
said to me, " The reason why we were seen in a shade, is, be-
cause the light of heaven in which we have been, is to them a
shade, and the shade of hell is to them light; and this is because
they regard nothing as sin, not even adultery: hence they see
what is false altogether as what is true ; and what is false is lucid
in hell before satans, and what is true darkens their eyes like the
shade of night." We said to the messenger, " We will not be
pressed, still less will we be dragged into the town-hall; but we
will go with you of our own accord." So we went; and lo!
there was a great crowd assembled, out of which came some
lawyers, and whispered to us, saying, " Take heed to yourselves .
how you speak any thing against religion, the form of our govern-
ment, and good manners :" and we replied, " We will not speak
against them, but for them and from them." Then we asked,
u What are your religious notions respecting marriages?" At
this the crowd murmured, and said, " What have you to do here
with marriages? Marriages are marriages." Again we asked,
" What are your religious notions respecting whoredoms !" At
this also they murmured, saying, " What have you to do here
with whoredoms ? Whoredoms are whoredoms : let him that is
guiltless cast the first stone." And we asked thirdly, " Does
your religion teach that marriages are holy and heavenly, and
that adulteries are profane and infernal 2" Hereupon several
in the crowd laughed aloud, jested, and bantered, saying,
" Inquire of our priests, and not of us, as to what concerns
religion. We acquiesce entirely in what they declare ; because
no point of religion is an object of decision in the understand-
ing. Have you never heard that the understanding is without
any sense or discernment in mysteries, which constitute the
whole of religion 2 And what have actions to do with religion I
Is not the soul made blessed by the muttering of words from a
devout heart concerning expiation, satisfaction, and imputation,
and not by works ?" But at this instant there came some of
the wise ones of the city, so called, and said, " Ketire heuce ;'
the crowd grows angry ; a storm is gathering : let us talk IE
private on this subject ; there is a retired walk behind the town-
aall ; come with us there." We followed them ; and they asked
* According to the division of the commarlmenta adopted by tht Church c* Ei gland, it If th*
twwdh that is here referred *.o.
79 CONJUGIAi LOVE
vice versa, ./e came, and what was our business there?" And
who lie, ' 4 to be instructed concerning marriages, whether they
with you, as they were with the ancients who lived in
'v golden, silver, and copper ages ; or whether they are not
holy." And they replied, u What do you mean by holiness ? "
Are not marriages works of the flesh and of the night!" And
we answered, u Are they not also works of the spirit? arid what
the flesh does from the spirit, is not that spiritual ? and all that
the spirit does, it does from the marriage of good and truth.
Is not this marriage spiritual, which enters the natural marriage
of husband and wife P To this the wise ones, so called, made
answer, " There is too much subtlety and sublimity in what you
say on this subject; you ascend far above rational principles to
spiritual : and who, beginning at such an elevation, can descend
thence, and thus form any decision ?" To this they added with
a smile of ridicule, u Perhaps you have the wings of an eagle,
and can fly in the highest region of heaven, and make these dis-
coveries : this we cannot do. 35 We then asked them to tell us,
from the altitude or region in which the winged ideas of their
minds fly, whether they knew, or were able to know, that the
love of one man with one wife is conjugial love, into which are
collected all the beatitudes, satisfactions, delights, pleasantnesses,
and pleasures of heaven; and that this love is from the Lord
according to the reception of good and truth from him ; thus
according to the state of the church?" On hearing this, they
turned away, and said, " These men are out of their senses ; they
enter the ether with their judgement, and scatter about vain con-
jectures like nuts and almonds." After this they turned to us,
saying, u We will give a direct answer to your windy conjectures
and dreams ;" and they said, "What has conjugial love in com-
mon with religion and inspiration from God ? Is not this love with
every one according to the state of his potency? Is it not the
same with those who are out of the church as with those who are
in it, with Gentiles as with Christians, yea, with the impious as
with the pious? Has not every one the strength of this love
either hereditarily, or from bodily health, or from temperance of
life, or from warmth of climate ? By medicines also it may be
strengthened and stimulated. Is not the case similar with the
brute creation, especially with birds which unite in pairs ? More-
over, is not this love carnal I and what has a carnal principle in
common with the spiritual state of the church ? Does this love,
as to its ultimate effect with a wife, differ at all from love as to
its effect with a harlot! Is not the lust similar, and the delight
similar ! Wherefore it is injurious to deduce the origin of con-
jugial love from the holy things of the church." On hearing
this, we said to them, u You reason from the stimulus of las-
civiousness, and not from conjugial love; you are altogether
ignorant what conjugial love is, because it is cold with you ; from
84:
AJSTD ITS CHASTE PELIGHIS. 79, 80
what you have said we are convinced that yon are of the age
which has its name from and consists of iron and clay, which do
not cohere, according to the prophecy in Daniel, chap. ii. 43 ; for
you make conjngial love and adulterous love the same thing ; and
do these two cohere any more than iron and clay ? You arebe-
iieved and called wise, and yet you have not the smallest preten-
sions to that character." On hearing this, they were inflamed
with rage and made a loud cry, and called the crowd together to
east us out ; but at that instant, by virtue of power given us by
the Lord, we stretched out our hands, and lo ! the flying serpents,
vipers, and hydras, and also the dragons from the wilderness,
presented themselves, and entered and filled the city ; at which
the inhabitants being terrified fled away. The angel then said
to me, " Into this region new comers from the earth daily enter,
and the former inhabitants are by turns separated and cast down
into the gulphs of the west, which appear at a distance like lakes
of fire and brimstone. All in those gulphs are spiritual and
natural adulterers.
80. THE SIXTH MEMOEAJBLE KELATIOST. As the angel said
this, I looked to the western boundary, and lo ! there appeared as
it were lakes of fire and brimstone ; and I asked him, why the
hells in that quarter had such an appearance ? He replied,
"They appear as lakes in consequence of the falsifications of
truth ; because water in the spiritual sense signifies truth; and there
is an appearance as it were of fire round about them, and in them,
in consequence of the lore of evil, and as it were of brimstone in
consequence of the love of what is false. Those three things, the
lake, the fire, and the brimstone, are appearances, because they
are correspondences of the evil loves of the inhabitants. All in
that quarter are shut up in eternal work-houses, where they labor
for food, for clothing, and for a bed to lie on ; and when they
do evil, they are grievously and miserably punished." I further
asked the angel, why he said that in that quarter are spiritual
and natural adulterers, and why he had not rather said, that
they were evil doers and impious 3 He replied, " Because all
those who make light of adulteries, that is, who commit them
from a confirmed persuasion that they are not sins; and thus
are in the purpose of committing them from, a belief of their
being harmless, are in their hearts evil doers and impious ; for
the conjugial human principle ever goes hand in hand with reli-
gion ; and every step and movement made under the influence
of religion, and leading to it, is also a step and movement made
mat conjugiai principle was, ne saia, " i is me^iesms ui uvmg
with one wife ; and every Christian has this desire according to
his religion." I was afterwards grieved in spirit to think that
marriages, which in the most ancient times had been mostholy,
SO, SI CONJUQIAl LOVE
were so wretchedly changed into adulteries. The angel said,
" The case is the same at this day with religion ; for the Lord
says. In the consummation of the age there will be the abomina-
tion of desolation foretold by Daniel. And there will be great
affliction, such as there has not been from the beginning^ of the
world? Matt. xxiv. 15, 21. The abomination of desolation sig-
nifies the falsification and deprivation of all truth ; affliction sig-
nifies the state of the church infested by evils and falses^andthe
consummation of the age, concerning which those things are
spoken, signifies the last time or end of ^the church. ^ The
end is 'now, because there does not remain a truth which is
not falsified ; and the falsification of truth is spiritual whore-
dom, which acts in unity with natural whoredom, because they
cohere."
81. As we were conversing and lamenting together on this
occasion, there suddenly appeared a beam of light, which, dart-
ing powerfully upon my eyes, caused me to look up : and lo !
the whole heaven above us appeared luminous ; and from the
east to the west in an extended series we heard a GLORIFICATION :
and the angel said to me, " That is a glorification of the Lord on
account of his coming, and is made by the angels of the eastern
and western heavens." From the northern and southern heavens
nothing was heard but a soft and pleasing murmur^ As^the
angel understood everything, he told me first, that glorifications
and celebrations of the Lord are made from the Word, because
then they are made from the Lord ; for the Lord is the Word,
that is, the essential divine truth therein; and he said, " Now in
particular they glorify and celebrate the Lord hy these words,
which were spoken by Daniel the prophet, c Thou sawest iron
mixed with miry clay : they shall mingle themselves together by
the seed of man : but they shall not cohere. Nevertheless in those
days the (rod of the heavens shall cause a 'kingdom to arise^ which
shall not perish for ages. It shall bruise and consume those king-
doms; but itself shall stand for ages' Dan. ii. 43, 4:4." ^ After
this, 1 heard as it were the voice of singing, and further in the
east I saw a glittering of light more resplendent than the former ;
and I asked the angel what was the subject of their glorification ?
He said, "These words in Daniel; 'I saw in the visions of the night>
<&nd lo / with the clouds of heaven there came as it were the SON
OF MAN : and to him was given dominion and a kingdom; and all
people and nations shall worship him. His dominion is the do-
minion of an age> which shall not_pass away / and his kingdom
that which shall not perish? Dan. vii. 13, 14. They are further
celebrating" the Lord from these words in the Revelation; * To
JESUS CHRIST be glory and strength ; behold he cometh with clouds,
fie is alpha and omega, the beginning and the end^ thejwst and the
last / who is, who was, and who is to come^ the almighty. 1^ John^
\eard this from the So^ OF MAN, out of the midst of the seven
AND ITS CHASTE DELIGHTS. 81, 82
candlesticks? Rev. i. 5 7,10 13; chap. xxii. 13; Matt. xxiv.
30, 31." I looked again into the eastern heaven : it was en-
lightered on the right side, and the light entered the southern
expanse. I heard a sweet sound ; and I asked the angel, what
was the subject of their glorification in that quarter respecting
Jie Lord ? He said, " These words in the Revelation : 4 1 saw a
new heaven and a new earth; and I saw the holy city, New
Jerusalem, coming down from &od out of heaven, prepared as a
BRIDE ybr her HUSBAND : and the angel spake with me, and said,
Come, I will shew thee the BRIDE, THE LAMB'S WIFE : and he
carried me away in the spirit to a great and high mountain, and
shewed me the holy city, Jerusalem] Rev. xxi. 1, 2, 9, 10 : also
these words, *I JESUS am the bright and morning star / and
the spirit and the bride say, COME ; AND HE SAID, EVEN I COME
QUICKLY ; Amen : even COME, LORD JESUS," Rev. xxii. 16, 17, 20.'
After these and several other subjects of glorification, there was
heard a common glorification from the east to the west of hea-
ven, and also from the south to the north ; and I asked the
angel, "What now is the subject?" He said, "These words
from the prophets ; c Let all flesh know that I, JEHOVAH, AM THY
SAVIOUR AND THY REDEEMER,' Isaiah xlix. 26. 'Thus saith
JEHOVAH, the King of Israel, and HIS REDEEMER, JEHOVAH
ZEBAOTH, I am the first and the last, and BESIDE ME THERE is
NO GOD,' Isaiah xliv, 6. ; It shall le said in that day, Lo ! THIS
is OUR GOD, whom we have expected to deliver us ; THIS is JE-
HOVAH WHOM WE HAVE EXPECTED.' Isaiah xxv. 9. ' The voice
of him that crieth in the wilderness, Prepare a way for JEHOVAH.
Behold THE LORD JEHOVAH cometh in strength. He shall feed his
flock like a SHEPHERD,' Isaiah xl. 3, 10, 11. 4 Unto us a child
is horn / unto us a son is given / whose name is Wonderful, Qoun-
tellor, GOD, Hero, FATHER OF ETERNITY, Prince of Peace?
Isaiah ix. 6. c Behold the days will come, and I will raise up to
David a righteous branch, who shall reign a King : and this is his
name, JEHOVAH OUR RIGHTEOUSNESS,' Jeremiah xxiii. 5, 6 ;
chap, xxxiii. 15, 16. 'JEHOVAH ZEBAOTH is his name, and
THY REDEEMER the holy one of Israel : THE GOD or THE WHOLE
EARTH SHALL HE BE CALLED, 3 Isaiah llV. 5. ' IN THAT DAY
THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,' Zech. XIV. 9."
On hearing and understanding these words, my heart exulted,
and I went home with joy ; and there I returned out of a state
of the spirit into a state of the body ; in which latter state I
committed to writing what I had seen and heard : to which I
now add the following particular. That conjugial love, such
as it was with the ancients, will be revived again by the Lord
after his coming ; because this love is from the Lord alone, and
is the portion of those who from him, by means of the Word,
are made spiritual.
82. After this, a man from the northern quarter came run-
87
82 CONJUGIAL LOVE
ning in great haste, and looked at me with a threatening conn
tenance, and addressing n.e in a passionate tone of voice, said,
" Are yon the man that wishes to seduce the world, under the
notion of re-establishing a new church, which you understand
by the New Jerusalem coming down out of heaven from God ;
and teaching, that the Lord will endow with love truly conjngial
those who embrace the doctrines of that church ; the delights and
felicity of which love you exalt to the very heaven ? Is not this
e mere fiction ? and do you not hold it forth as a bait and entice-
ment to accede to your new opinions 1 But tell me briefly, what
are the doctrinals of the New Church, and I will see whether they
agree or disagree." I replied, " The doctrines of the church,
which is meant by the New Jerusalem, are as follow : I. That
there is one God, in whom there is a divine trinity ; and that he
is the LOED JESUS CEEIST. II. That a saving faith is to believe
on him. III. That evils are to be shunned, because they are
of the devil and from the devil. IY. That goods are to be
done, because they are of God and from God. V. That these
are to be done by a man as from himself; but that it ought
to be believed, that they are done from the Lord with liim
and by him." On hearing these doctrines, his fury for some
moments abated ; but after some deliberation he again looked
at me sternly, and said, " Are these five precepts the doctrines
of faith and charity of the New Church?" I replied, "They
are." He then asked sharply, " How can you demonstrate the
FIRST, ' that there is one God in whom there is a divine trinity ;
and that he is the Lord Jesus Christ?" I said, "I demon-
strate it thus : Is not God one and individual ? Is not there a
trinity ? If God be one and individual, is not he one person ?
If he be one person, is not the trinity in that person ? That
this God is the LOED JESUS CHRIST, is evident from these con-
siderations, that he was conceived from God the Father, Luke
i. 34, 35 ; and thus tha* as to his soul he is God ; and hence, as
he himself saith, that the Father and himself are one, John x
30; that he is in the Father, and the Father in him, John xix.
10, 11 ; that he that seeth him and knoweth him, seeth and
knoweth the Father, John xiv. 7, 9 ; that no one seeth and
knoweth the Father, except he that is in the bosom of the Fa-
ther, John i. 18 ; that all things of the Father are his, John iii.
35 ; chap. xvi. 15 ; that he is the Way, the Truth, and the Life ;
and that no one cometh to the Father but by him, John xiv. 6 ;
thus of or from him, because the Father is in him ; and, accord-
ing to Paul, that all the fulness of the Godhead dwelleth bodily
in him, Coloss. ii 9 ; and moreover, that he hath power over all
flesh, John xvii. 2 ; and that he hath all power in heaven and in
earth, Matt, xxviii. 18 : from which declarations it follows, that
he is God of heaven and earth." He afterwards asked how I
proved the SECOND, " that a saving faith is to believe on him?"
88
ITS CHASTE DELIGHTS. 82, 83
1 said, " By these words of the Lord, This is the will of the Fa-
ther, that every one that BELIEVETH ON THE SON should hare
eternal life, John vi. 40.' God so loved the world, that he gave
his only-begotten Son, that every one that BELIEVETH: ON HIM
should not perish, but should have eternal life,' Johuiii. 15, 16.
HE THAT BELIEVETH ON THE SOH, hath eternal life ; but he that
believeth not the Son will not see life ; but the wrath of God
abideth on him,' John iii. 36." He afterwards said, " Demon-
strate also the THIRD, and the next two doctrines :" I replied,
" What need is there to demonstrate 6 that evils ought to be
shunned, because they are of the devil and from the devil ; and
that goods ought to be done, because they are of God and from
God ;* also 4 that the latter are to be done by a man as from him-
self; but that he ought to believe that they are from the Lord
with, -him and by him?" That these three doctrines are true, is
confirmed by the whole Sacred Scripture from beginning to end ;
for what else is therein principally insisted on, but to shun evils
and do goods, and believe on the Lord Grod ? Moreover, with-
out these three doctrines there can be no religion : for does not
religion relate to life ? and what is life but to shun evils and do
goods ? and how can a man do the latter and shun the former but
as from himself? Therefore if you remove these doctrines from
the church, you remove from it the Sacred Scripture, and also
religion ; and these being removed, the church is no longer a
church. 55 The man on hearing this retired, and mused on what
he had heard ; but still he departed in indignation.
ON THE ORIGIN OF CONJUGAL LOVE AS GROUNDED IN THE
MARRIAGE Qj 1 GOOD AND TRUrH.
83. THEKE are both internal and external origins of conjugial
love, and several of each ; nevertheless there is but one inmost
or universal origin of all. That this origin is the marriage of
good and truth, shall be demonstrated in what now follows.
The reason why no one heretofore has deduced the origin of that
love from this ground, is, because it has never yet been discovered
that there is any union between good and truth ; and the reason
why this discovery has not been made, is, because good does not
appear in the light of the understanding, as truth does, and hence
the knowledge of it conceals itself and evades every inquiry : and
as from this circumstance good is as it were unknown, it was
impossible for any one to conjecture that any marriage subsisted
between it and truth: vea, before the rational natural sight,
good appears so different from truth, that no conjunction between
them can be supposed. That this is the case, may be seen from
SD
83, 84 CONJUGIAL LOVE
common discourse whenever they are mentioned ; as when it is
said, " This is good," truth is not at all thought of; and when
it is said, "This is true," neither is good at all thought of;
therefore at this day it is believed by many, that trutl^is one
thing and good another ; and by many also, that a man is intel-
ligent and wise, and thereby a man (homo), according to the
truths which he thinks, speaks, writes, and believes, and not at
the same time according to goods. That nevertheless there is
no good without truth, nor any truth without good, consequently
that there is an eternal marriage between them ; also that this
marriage is the origin of conjugial love, shall now be shewn and
explained in the following order : L Good and truth are the
universals of creation^ and thence are in all created things; but
they are in created subjects according to the form of each. II.
There is neither solitary good nor solitary truth, but in all cases
they are conjoined. III. There is the truth of goody and from
this the good of truth; or truth grounded^ in good, and good
grounded in that truth; and in those two principles is implanted
from creation an inclination to join themselves together into a one.
IV. In the subjects of the animal kingdom^ the truth of good, or
truth grounded in good, is male (or masculine^; and the good of
that trit,th) or good grounded in that truth^ is female (orfemi-
nine). V. From the influx of the marriage of good and truth
from the Lord, the love of the sex and conjugial love are derived.
VI. The love of the sex belongs to the external or natural man,
and hence it is common to every animal. VII. But conjugial
love belongs to the internal or spiritual man $ and hence this love
is peculiar to man, VIII. With man conjugial love is in the
love of the sex* as a gem in its matrix. DC The love of the sex
vvith man is not the origin of conjugial love^ butitsjlrst rudiment,
thus it is like an external natural principle, in which an internal
spiritual principle is implanted. X. During the implantation of
conjugial love, the love of the sex inverts itself and becomes the
chaste love of the sew. XI. The male and the female were created
to be the essential form of the marriage of good and truth* XII.
They are that form in their inmost principles^ and thence in
what is derived from those principles, in proportion as the in-
teriors of their minds are opened. We will now proceed to
the explanation.
84. I. GOOD AND TRUTH AEE THE UNIVERSALS OF CEEATION,
AND THENCE AEE IN" ALL CREATED THINGS ; BUT THEY ARE IN
CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. The rea-
eon why good and truth are the universals of creation, is, because
these two are in the Lord God the Creator ; yea, they are him-
self; for he is essential divine fgood and essential divine truth.
But this enters more clearly into the perception of the under-
standing, and thereby into the ideas of thought, if instead of
good we say love, and instead of truth we say wisdom ; conse*
90
AND ITS CHASTE DELIGHTS. 84: 86
quently^tliat in the Lord God the Creator there are divine love
and divine wisdom, and that they are himself; that is, that he
is essential love and essential wisdom ; for those two are the same
as good and truth. The reason of this is, because good has rela-
tion to love, and truth to wisdom ; for love consists of goods,
and wisdom truths. As the two latter and the two former are one
and the same, in the following pages we shall sometimes speak
of the latter and sometimes of the former, while by both the
same is understood. This preliminary observation is here mado,
lest different meanings should be attached to the expressions
when they occur in the following pages.
85. Since therefore the Lord God the Creator is essential
iove and essential wisdom, and from him was created the uni-
verse, which thence is as a work proceeding from him, it must
needs be, that in all created things there is somewhat of good
and of truth from him ; for whatever is done and proceeds from
any one, derives from him a certain similarity to him. That this is
the case, reason also may see from the order in which all things
in the universe were created ; which order is, that one exists for
the sake of another, and that thence one depends upon another,
like the links of a chain : for all things are for the sake of the
human race, that from it the angelic heaven may exist, through
which creation returns to the Creator himself, in whom it ori-
ginated : hence there is a conjunction of the created universe
with its Creator, and by conjunction everlasting conservation.
Hence it is that good and truth are called the universal of crea-
tion. That this is the case, is manifested to every one who takes a
rational view of the subject : he sees in every created thing some-
thing which relates to good, and something which relates to
truth.
86. The reason why good and truth in created subjects are
according to the form of each, is, because every subject receives
influx according to its form. The conservation of the whole con-
sists in the perpetual influx of divine good and divine truth into
forms created from those principles ; for thereby subsistence or
conservation is perpetual existence or creation. That every sub-
ject receives influx according to its form, may be illustrated vari-
ously ; as by the influx of heat and light from the sun into vege-
tables of every kind ; each of which receives influx according to
its form ; thus every tree and shrub according to its form, every
herb and every blade of grass according to its form : the influx
is alike.into all; but the reception, which is according to the
form, causes every species to continue a peculiar species. The
same thing may also be illustrated by the influx into animals of
every, kind according to the form of each. That the influx is
according to the form of every particular thing, may also be seen
by the most unlettered person, if he attends to the various instru-
ments of sound, as pipes, flutes, trumpets, horns, and organs
86, 87 CONJUGIAL LOVE
which give forth a sound from being blcwn alike, or from a like
influx of air, according to their respective forms.
87. II. THERE is NEITHER SOLITARY GOOD NOR SOLITARY
TRUTH. BUT IN ALL CASES THEY ARE CONJOINED. "Whoever is
desirous from any of the senses to acquire an idea respecting
good, cannot possibly find it without the addition of something
which exhibits and manifests it: good without this is a nameless
entity ; and this something, by which it is exhibited and mani-
fested, has relation to truth. Pronounce the term good only, and
say nothing at the same time of this or that thing with which it
is conjoined; or define it abstractedly, or without the addition
of anything connected with it; and you will see that it is a mere
nothing, and that it becomes something with its addition ; and if
you examine the subject with discernment, you will perceive that
good, without some addition, is- a term of no predication, and
thence of no relation, of no affection, and of no state ; in a word,
of no quality. The case is similar in regard to truth, if it be
pronounced and heard without what it is joined with : that what
it is joined with relates to good, may be seen by refined reason.
But since goods are innumerable, and each ascends to its greatest,
and descends to its least, as by the steps of a ladder, and also,
according to its progression and quality, varies its name, it is
difficult for any but the wise to see the relation of good and truth
to their objects, and their conjunction in them. That neverthe-
less there is not any good without truth, nor any truth without
good, is manifest from common perception, provided it be first
acknowledged that every thing in the universe has relation to
faod and truth ; as was shewn in the foregoing article, n. 84, 8
hat there is neither solitary good nor solitary truth, may be
illustrated and at the same time confirmed by various considera-
tions ; as by the following ; that there is no essence without a
form, nor any form without an essence; for good is an essence
or esse / and truth is that by which the essence is formed and
the esse exists. Again in a man (homo) there are the will and
the understanding. Good is of the will, and truth is of the
understanding; and the will alone does nothing but by the
understanding ; nor does the understanding alone do anything
but from the will. Again, in a man there are two fountains of
bodily life, the heart and the lungs. The heart cannot produce
any sensitive and moving life without the respiring lungs ; neither
can the lungs without the heart The heart has relation to good,
and the respiration of the lungs to truth : there is also a corre-
spondence between them. The case is similar in all the things
of the mind and of the body belonging to him ; but we have not
leisure to produce further confirmations in this place ; therefore
the reader is referred to the ANGELIC WISDOM CONCERNING THE
DIVINE PROVIDENCE, n. 3--16, where this subject is more fully
confirmed and explained in the following order : I. That the
92
AND ITS CHASTE DELIGHTS. 87, 88
universe with all its created subjects, is from the divine love by
the divine wisdom; or, what is the same thing, from the divine
good by the divine truth. II. That the divine good and the
divine truth proceed as a one from the Lord. III. That this
one, in a certain image, is in every created thing. T. That good
is not good, only so far as it is united with truth ; and that truth
is not truth, only so far as it is united with good. VII. That
the Lord does n)t suffer that any thing should be divided; where-
fore a man must either be in good and at the same time in truth,
or in evil and at the same time in falsehood : not to mention
several other considerations.
88. THERE is THE TRUTH OF GOOD, AND FROM THIS THE
GOOD OF TRUTH; OR TRUTH GROUNDED IN GOOD, AND GOOD
GROUNDED IN THAT TRUTH ; AND IN THOSE TWO PRINCIPLES IS
IMPLANTED FROM CREATION A^JNCLLNTATION TO JOIN THEMSELVES
TOGETHER INTO A ONE. It is necessary that s-ome distinct idea
be acquired concerning these principles ; because on such idea
depends all knowledge respecting the essential origin of conjugial
love : for, as will be seen presently, the truth of good, or truth
grounded on good, is male (or masculine), and the good of truth,
or good grounded in that truth, is female (or feminine) : but
this may be comprehended more distinctly, if instead 01 good
we speak of love, and instead of truth we speak of wisdom ;
which are one and the same, as may be seen above, n. 84.
Wisdom cannot exist with a man but by means" of the love of
growing wise; if this love be taken away, it is altogether
impossible for him to become wise. Wisdom derived from this
love is meant by the truth of good, or by truth grounded in
good : but when a man has procured to himself wisdom from
that love, and loves it in himself, or himself for its sake, he
then forms a love which is the love of wisdom, and is meant
by the good of truth, or by good grounded in that truth. There
are therefore two loves belonging to a man, whereof one, which
is prior, is the love of growing wise ; and the other, which is
posterior, is the love of wisdom : but this latter love if it
remains with man, is an evil love, and is called self-conceit,
or the love of his own intelligence. That it was provided from
creation, that this love should be taken out of the man, lest
it should destroy him, and should be transferred to the woman,
for the effecting of conjugial love, which restores man to integrity,
will be confirmed in the following pages. Something respecting
those two loves, and the transfer of the latter to the woman,
may be seen above, n. 32, 33, and in the preliminary MEMORA-
BLE RELATION, n. 20. If therefore instead of love is understood
good, and instead of wisdom truth, it is evident, from what has
been already said, that there exists the truth of good, or trutn
grounded in good, and from this the good of truth, or good
grounded in that truth.
93
89 5 90 CONJUGIAL LOVE
89. The reason why in these two principles there is implanted
from creation an inclination to join themselves together into a
one, is because the one was formed from the other ; wisdom
being formed from the love of growing wise, or truth being
formed from good' ; and the love of wisdom being formed from
that wisdom, or the good of truth from that truth ; from which
formation it may be seen, that there is a mutual inclination to
re-unite themselves, and to join themselves together into^a one.
This effect takes place with men wjho are in genuine wisdom,
and with women who are in the love of that wisdom in the hus-
band ; thus with those who are in love truly conjugial. But con-
cerning the wisdom which ought to exist with^the man, and which
should be loved by the wife, more will be said in what follows.
90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE
TRUTH OF GOOD, OK TBTJTH GROUNDED IN GOOD, IS MALE (OE
MASCULINE) ; AND THE GOOD OF THAT TEUTH, OB GOOD GROUNDED
IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the
Lord, the Creator and Supporter of the universe, there flows a
perpetual union of love and wisdom, or a marriage of good and
truth, and that created subjects receive the influx, each according
to its form, was shewn above, n. 84: 86 : but that the male
from this marriage, or from that union, receives the truth of
wisdom, and that the good of love from the Lord is conjoined
thereto according to reception, and that this reception takes
place in the intellect, and that hence the male is born to become
intellectual, reason, by its own light, may discover from various
particulars respecting him, especially from his affection, applica-
tion, manners, and form. It is discoverable from his AFFECTION,
which is the affection of knowing, of understanding^ and of
growing wise ; the affection of knowing takes place in childhood,
the affection of understanding in youth and in the entrance upon
manhood, and the affection of growing wise takes place from the
entrance upon manhood even to old age ; from which it is evi-
dent, that his nature or peculiar temper is inclinable to form the
intellect ; consequently that he is born to become intellectual :
but as this cannot be effected except by means of love, therefore
the Lord adjoins love to him according to his reception ; that is,
according to his intention in desiring to grow wise. The same
is discoverable from his APPLICATION, which is to such things as
respect the intellect, or in which the intellect is predominant ;
several of which relate to public offices and regard the public
good. The same is discoverable too from his MANNERS, which
are all grounded in the intellect as a ruling principle ; in conse-
quence whereof the actions of his life, which are meant by
manners, are rational; and if not, still he is desirous they should
appear so; masculine rationality is also discernible in every one
of his virtues. Lastly, the same is discoverable from his FOKM,
which is different and totally distinct from the female form :
AND ITS CHASTE DELIGHTS. 90 92
on which subject see also what was said above, n. 33. Add to
this, that the principle of prolification is in him, which is de-
rived from the intellect alone ; for it is from truth grounded in
good in the intellect : that the principle of prolification is from
this source may be seen in the following pages.
91. But that the female is born to be a subject of the will
(ut sit wluntaria^ yet a subject of the will as grounded in the
intellectual principle of the man, or what is the same, to be the
love -of the man's wisdom, because she was formed through his
wisdom, (on which subject see above, n. 88, 89,) may also
appear from the female's affection, application, manners, and
form. From her AFFECTION, which is the affection of loving
knowledge, intelligence, and wisdom ; nevertheless not in herself
but in the man ; and thus of loving the man : for the man (vir)
cannot be loved merely on account of his form, in that he ap-
pears as a man (homo), but on account of the talent with which
he is gifted, which causes him to be a man. From her APPLICA-
TION ; in that it is to such manual works as knitting, needle-
work, and the like, serving for ornament, both to decorate
herself and to exalt her beauty : and moreover from her applica-
tion to various domestic duties, which connect themselves with
the duties of men, which, as was said, relate to public offices.
They are led to these duties from an inclination to marriage, that
they may become wives, and thereby one with their husbands.
That the same is also discoverable from their MANNERS and
FOEM, needs no explanation.
92. V. FKOM THE INFLUX OF THE MAKKIAGE OF GOOD AND
TBUTH FEOM THE LOUD, THE LOYE OF THE SEX AND CONJUGIAL
LOYE ABE DEBIVED. That good aud truth are the universals of
creation, and thence are in all created subjects ; and that they
are in created subjects according to the form of each ; and that
good and truth proceed from the Lord not as two but as one,
was shewn above, n. 84: 87 : from these considerations it follows,
that the UNIYEKSAL CONJUGIAL SPHERE proceeds from the Lord,
and pervades the universe from its primaries to its ultimates ;
thus from angels even to worms. The reason why such a sphere
of the marriage of good and truth proceeds from the Lord, is,
because it is also the sphere of propagation, that is, of prolifica-
tion and fructification ; and this sphere is the same with the
divine providence relating to the preservation of the universe by
successive generations. Now since this universal sphere, which
is that of the marriage of good and truth, flows into its subjects
according to the form of each, see n. 86, it follows that the
male receives it according to his form, thus in the intellect,
because he is in an intellectual form ; and that the female receives
it according to her form, thus in the will, because she is a form
of the will grounded in the intellect of the man ; and since tha
95
92 9 ft CONJUGIAL LOVE
sphere is also the sphere of proliflcation, it follows that hence
is the love of the sex.
93. The reason why conjugial love also is from this^same
source, is, because that sphere flows into the form of wisdom
with men, and also with angels ; for a man may increase in
wisdom to the end of his life in the world, and afterwards to
eternity in heaven ; and in proportion as he increases in wisdom,
his form is perfected ; and this form receives not the love of the
sex, but the love of one of the sex ; for with one of the sex it
may be united to the inmost principles in which heaven with its
felicities consists, and this union is conjugial love.
94:. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL
OB NATURAL MAN, AND HENCE IT IS COMMON TO EVERY ANIMAL.
Every man is born corporeal, and becomes more and more in-
teriorly natural, and in proportion as he loves intelligence he
becomes rational, and afterwards, if he loves wisdom, he becomes
spiritual. What the wisdom is by which a man becomes spiritual,
will be shewn in the following pages, n. 130. Now as a man
advances from knowledge into intelligence, and from intelligence
into wisdom, so also his mind changes its form ; for it is opened
more and more, and conjoins itself more nearly with heaven, and
by heaven with the Lord ; hence it becomes more enamored of
truth, and more desirous of the good of life. If therefore he
halts at the threshold in the progression to wisdom, the form of
his natural mind remains ; and this receives the influx of the
universal sphere, which is that of the marriage of good and truth,
in the same manner as it is received by the inferior subjects of
the animal kingdom beasts and birds ; and as these are merely
natural, the man in such case becomes like them, and thereby
loves the sex just as they do. This is what is meant by the as-
sertion, the love of the sex belongs to the external or natural
man, and hence it is common to every animal.
95. VII. B0T CONJUGIAL LOVE BELONGS TO THE INTERNAL
OR SPIRITUAL MAN ; AND HENCE THIS LOVE IS PECULIAR TO MANf.
The reason why conjugial love belongs to the internal or spiritual
man is, because in proportion as a man becomes more intelligent
and wise, in the same proportion he becomes more internal and
spiritual, and in the same proportion the form of his mind is
more perfected ; and this form receives conjugial love : for there-
in it perceives and is sensible of a spiritual delight, which is
inwardly blessed, and a natural delight thence arising, which
derives its soul, life, and essence from the spiritual delight.
96. The reason why conjugial love is peculiar to man, is
because he only can become spiritual, he being capable of elevat-
ing his intellect above his natural loves, and from that state of
elevation of seeing them beneath him, and of judging of their
quality, and also of amending, correcting, and removing tbem
96
AND ITS CHASTE DELIGHTS. 96 98
No other animal can do this ; for the loves of other animals are
altogether united with their inborn knowledge; on which ac-
count this knowledge cannot be elevated into intelligence, and
still less into wisdom ; in consequence of which every other ani-
mal is led by the love implanted in his knowledge, as a blind
pers m is led through the streets by a dog. This is the reason
why conjugial love is peculiar to man ; it may also be called
'native and near akiiti to him ; because man has the faculty of
growing wise, with which faculty this love is united.
97, v III. WITH MAN OONJUGIAL LOVE is IN THE LOVE OF THE
SEX AS A GEM IN ITS MATRIX. As this however is merely a com-
parison, we will explain it in the article which immediately fol-
lows : this comparison also illustrates what was shewn just above,
n. 94, 95, that the love of the sex belongs to the external
or natural man, and conjugial love to the internal or spiritual
man.
98. IX. THE LOVE OF THE SEX WITH MAN is NOT THE ORIGIN
OF CONJUGIAL LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE
AN EXTERNAL NATURAL PRINCIPLE, IN WHICH AN INTERNAL SPI-
RITUAL PRINCIPLE is IMPLANTED. The subject here treated of is
love truly conjugial, and not ordinary love, which also is called
conjugial, and which with some is merely the limited love of the
sex. Love truly conjugial exists only with those who desire
wisdom, and who consequently advance more and more into
wisdom. These the Lord foresees, and provides for them con-
jugial love ; which love indeed commences with them from the
love of the sex, or rather by it ; but still it does not originate in
it ; for it originates in proportion to the advancement in wisdom
and the dawning of the light thereof in man ; for wisdom and
that love are inseparable companions. The reason why conjugial
iove commences by the love of the sex is, because before a suit-
able consort is found, the sex in general is loved and regarded
with a fond eye, and is treated with civility from a moral
ground : for a young man has to make his choice ; and while
this is determining, from an innate inclination to marriage with
one, which lies concealed in the interiors of his mind, his exter-
nal receives a gentle warmth. A further reason is, because de-
terminations to marriage are delayed from various causes even to
riper years, and in the mean time the beginning of that love is as
lust ; which with some actually goes astray into the love of the
sex; yet with them it is indulged no further than may be con-
ducive to health. This, however, is to be understood as spoken
of the male sex, because it has enticements which actually inflame
it; but not of the female sex/! From these considerations it is
evident that the love of the sex is not the origin of love truly
conjugial ; but that it is its first rudiment in respect to time, vet
not in respect to end ; for what is first in respect to end, is nrst
in the mind and its intention, because it is regarded as primary ;
7 . &7
98 101 CONJUGIAL LOVE
but to this first there is no approaching unless successively
through mediums, and these are not first in themselves, but only
conducive to what is first in itself.
99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE,
THE LOVE OF THE SEX INVERTS ITSELF AND BECOMES THE
CHASTE LOVE OF THE SEX. It is said that in this case the love
of the sex inverts itself; because while conjugial love is coming
to its origin, which is in the interiors of the mind, it sees the
lo\ e of the sex not before itself but behind, or not above itself
but beneath, and thus as somewhat which it passes by and
leaves. The case herein is similar to that of a person climbing
from one office to another through a great variety, till he reaches
one which exceeds the rest in dignity ; when he looks back upon
the offices through which he had passed, as behind or beneath,
him ; or as when a person intends a journey to the palace of some
king, after his arrival at his journey's end, he inverts his view in
regard to the objects which he had seen in the way. That in
this case the love of the sex remains and becomes chaste, and
yet, to those who are principled in love truly conjugial, is sweeter
than it was before, may be seen from the description given of it
by those in the spiritual world, in the two MEMORABLE RELATIONS,
n. 44, and 55.
100. XL THE MALE AND THE FEMALE WERE CREATED TO
BE THE ESSENTIAL FORM OF THE MARRIAGE OF GOOD AND TRUTH.
The reason of this is, because the male was created to be the
understanding of truth, thus truth in form ; and the female was
created to be the will of good, thus good in form ; and there
is implanted in each, from their inmost principles, an inclination
to conjunction into a one, as maybe seen above, n. 88 ; thus the
two make one form, which emulates the conjugial form of good
and truth, it is said to emulate it, because it is not the same,
but is like it; for the good which joins itself with the truth
belonging to the man, is from the Lord immediately ; whereas
the good of the wife, which, joins itself with the truth belonging
to the man, is from the Lord mediately through the wife ; there-
fore there are two goods, the one internal, the other external,
which join themselves with the truth belonging to the husband,
and cause him to be constantly in the understanding of truth,
and thence in wisdom, by love truly conjugial : but on this sub-
ject more will be said in the following pages.
101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIB
INMOST PRINCIPLES, AND THENCE IN WHAT IS DERIVED FROM
THOSE PRINCIPLES, IN PROPORTION AS THE INTERIORS OF THEIR
MINDS ARE OPENED. There are three things of which every man
consists, and which follow in an orderly connection, the soul,
the nrind, and the body : his inmost k the soul, his middle ia
the mind, and his ultimate is the body. Every thing which
ftows from the Lord into a man, flows into his inmost principle,
AND ITS CHASTE DELIGHTS. 101 -103
which la the soul, ana aescends thence into his middle principle,
which is the mind, and through this into his ultimate principle,
which is the body. Such is the nature of the influx of the mar-
riage of good and truth from the Lord with man : it flows imme-
diately into his soul, and thence proceeds to the principles next
succeeding and through these to t'he extreme or outermost : and
thus conjointly ^all the principles constitute conjugial love. From
an idea of this influx it is manifest, that two married partners are
the form of conjugial love in their inmost principles, and thence
in those derived from the inmost.
102. But the reason why married partners become that form
in proportion as the interiors of their minds are opened, is, be-
cause the mind is successively opened from infancy even to
extreme old age: for a man is born corporeal : and in proportion
as the mind is^opened proximately above the body, he becomes
rational ; and in proportion as his rational principle is purified,
and^ as it were drained of the fallacies which flow in from the
bodily senses, and of the concupiscences which flow in from
the allurements of the flesh, in the same proportion it is opened;
and this is affected solely by wisdom : and when the interiors of
the rational mind are open, the man becomes a form of wisdom ;
and this form is the receptacle of love truly conjugial. " The
wisdom which constitutes this form, and receives this love, is
rational, and at the same time moral, wisdom : rational wisdom
regards the truths and goods which appear inwardly in man, not
as its own, but as flowing in from the Lord; and moral wisdom
shuns evils and falses as leprosies, especially the evils of lascivi-
ousness, which contaminate its cornugial love."
* * * J * * *
103. To the above I shall add two MEMOBABLE BELATIONS ;
the FIRST is this. One morning before sun-rise T was looking
towards the east in the spiritual world, and I saw four horsemen
as it were issuing from a cloud refulgent with the flame of the
dawing day. On their heads they had crested helmets, on
their arms as it were wings, and around their bodies light
orange-colored tunics; thus clad as for expedition, they rose
in their seats, and gave their horses the reins, which thus ran
as if they had had wings to their feet. I kept my eye fixed on
their course or flight, desiring to know where they were going ;
and lo ! three of the horsemen took their direction towards three
different quarters, the south, the west, and the north ; and the
fourth in a short space of time halted in the east. "Wondering
at all this, I looked up into heaven, and inquired where those
horsemen were going ? I received for answer, u To the wise
men in the kingdoms of Europe, who with clear reasoning and
acute discernment discuss the subjects of their investigation, and
are distinguished above the rest for their genius, that they may
assemble together and explain the secret BESPEoriya THE OBKHN
103, 104 CONJTJGIAL LOVE
OF OONJTTGIAL I DA E, AND RESPECTING ITS VIRTUE
It was then said from heaven, ""Wait awhile, and yon will see
twenty-seven chariots ; three, in which are Spaniards ; three, in
which are Frenchmen ; three, in which are Italians; three, in
which are Germans ; three, in which are Dutchmen or Holland-
ers ; three, in which are Englishmen ; three, in which are Swedes;
three, in which are Danes ; and three, in which are Poles." In
about two hours I saw the chariots, drawn by horses of a pale-
red color, with remarkable trappings : they passed rapidly along
towards a spacious house in the confines of the east and south,
around which all alighted from their several chariots, and entered
in with much confidence. Then it was said to me, " Go, and do
yon also enter, and yon will hear." I went and entered : and on
examining the house within, I saw that it was square, the sides
looking to the four quarters : in each side there were three high
windows of crystalline glass, the frames of which were of olive-
wood ; on each side of the frames were projections from the walls,
like chambers vaulted above, in which there were tables. The
walls of these chambers were of cedar, the roof of the noble
almng wood, and the floor of poplar boards. Near the eastern
wall, where no windows were seen, there was set a table overlaid
with gold, on which was placed a TURBAN set with precious
stones, which was to be given as a prize or reward to him who
should by investigation discover the secret about to be proposed.
While my attention was directed to the chamber projections like
closets near the windows, I saw five men in each from every
kingdom of Europe, who were prepared and waiting to know the
object for the exercise of their judgements. An angel then pre-
sented himself in the middle of the palace, andsaid, "The object
for the exercise of your judgements shall be RESPECTING- THE
ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OB
POTENCY. Investigate this and decide upon it ; and write your
decision on a piece of paper, and put it into the silver urn which
you see placed near the golden table, and subscribe the initial
letter of the kingdom from which you come ; as F for French,
B for Batavians or Hollanders, I for Italians, E for English,
P for Poles, G for German, H for Spaniards (Hispani)^ D for
Danes, S for Swedes." As he said this, the angel departed,
saying, u I will return." Then the five men, natives of the same
country, in each closet near the windows, took into consideration
the proposed subject, examined it attentively, and came to a de-
cision according to their respective talents and powers of judge-
ment, which they wrote on a piece of paj>er, and placed it in the
silver nrn, having first subscribed the initial letter of their king-
dom. This business being accomplished in about three hours,
the angel returned and drew the papers in order from the nrn,
and read them before the assembly.
104. From the FIRST PAPER which he happened to lay hold
100
AND ITS CHASTE DELIGHTS. 104 106
of, he read as follows ; " We five, natives of the same country, in
oui closet have decreed that the origin of conjugial love is from
the most ancient people in the golden age, and that it was de-
rived to them from the creation of Adam and his wife ; hence is
the origin of marriages, and with marriages the origin of con-
jiigial love. The virtue or potency of conjugial love we derive
from no other source than climate or situation in regard to the
sun, and the consequent heat of the country ; and we are con-
tinued in this sentiment, not by vain conjectures of reason, but
by evident proofs of experience, as by the case of the people who
live under the line, or the equinoctial, where the heat of the day
is intense, and by the case of those who live nearer to the line,
or more distant from it ; and also from the co-operation of the
sun's heat with the vital heat in the living creatures of the earth
and the fowls of heaven, in the time of spring during prolifica-
tion. Moreover, what is conjugial love but heat, which becomes
virtue or potency, if the heat supplied from the sun be added to
it?" To this decision was subscribed the letter H 3 the initial of
the kingdom from which they were.
105. After this he put his hand into the urn a SECOND TIME,
and took out a paper from which he read as follows : " We,
natives of the same country, in our lodge have agreed that the
origin of conjugial love is the same with the origin of marriages,
which were sanctioned by laws in order to restrain man's innate
concupiscences prompting him to adultery, which ruins the soul,
defiles the reason, pollutes the morals, and infects the body with
disease : for adultery is not human but bestial, not rational but
brutish, and thus not in any respect Christian but barbarous : *
with a view to the condemnation of such adultery, marriages
originated, and at the same time conjugial love. The case is
the same with the virtue or potency of this love ; for it depends
on chastity, which consists in abstaining from the rovings of
whoredom : the reason is, because virtue or potency, with him
who loves his married partner alone, is confined to one, and is
thus collected and as it were concentrated ; and then it becomes
refined like a quintessence from which all defilement is sepa-
rated, which would otherwise be dispersed and cast away in
every direction. One of us five, who is a priest, has also added
predestination as a cause of that virtue or potency, saying, 4 Are
not marriages predestinated? and this being the case, are not
the progeny thence issuing and the means conducive thereto,
predestinated also?' He insisted on adding this cause be-
cause he had sworn to it." To this decision was subscribed
the letter 13. On hearing it, a certain spirit observed with a
smile, " How fair an apology is predestination for weakness or
impotence!"
10#. .Preoeutiy he drew from the urn a THIRD PAPEK, from
which he read as follows ; " We, natives of the same country,
101
106 108 CONJUGULL LOVE
in our department have deliberated concerning the causes of the
origin of conjugial lore, and have seen this to be the principal,
that it is the same with the origin of marriage, because con-
jugial love had no existence before marriage ; ancUhe ground ol
its existence is, that when any one is desperately in love with a
virgin, he desires in heart and soul to possess her as being lovely
above all things ; and as soon as she betroths herself to him he
regards her as another self. That this is the origin of conjugial
love, is clearly manifest from the fury of every man against his
rivals, and from the jealousy which takes place in case of viola-
tion. We afterwards considered the origin of the virtue^ or
potency of this love; and the sentiments of three prevailed
against the other two, viz., that virtue or potency with a married
partner arises from some degree of licentiousness with the sex.
They affirmed that they knew from experience that the potency
of the love of the sex is greater than the potency of conjugial
love." To this decision was subscribed the letter I. On hear-
ing it, there was a cry from the table, "Kemove this paper
and take another out of the urn."
107. And instantly he drew out a FOURTH, from which he
read as follows: "We, natives of the same country, under our
window have come to this conclusion, that the origin of conjugial
love and of the love of the sex is the same, the former being de-
rived from the latter ; only that the love of the sex is unlimited,
indeterminate, loose, promiscuous, and roving; whereas conjugial
love is limited, determinate, fixed, regular, and constant; and
that this love therefore has been sanctioned and established by
the prudence of human wisdom as necessary to the existence of
every empire, kingdom, commonwealth, and even society ; for
without it men would wander like droves of cattle in fields and
forests, with harlots and ravished females, and would fly from
one habitation to another to avoid the bloody murders, violations,
and depredations, whereby the whole human race would be in
danger of being extirpated. This is our opinion concerning the
origin of conjugial love. But the virtue or potency of conjugial
love we deduce from an uninterrupted state of bodily health con-
tinuing from infancy to old age ; for the man who always retains
a sound constitution and enjoys a continual freedom from sick-
ness, feels his vigor unabated, while his fibres, nerves, muscles,
and sinews, are neither torpid, relaxed, nor feeble, but retain the
full strength of their powers : farewell." To this decision was
subscribed the letter E.
108. FIFTHLY, he drew a paper out of the urn, from which
he read as follows: "We, natives of the same country, at our
table, from the rationality of our minds, have examined into the
origin of conjugial love and of its virtue or potency; and from
all the considerations which have presented themselves, we have
geen and concluded upon no other origin of conjugial love than
102
ITS CHASTE DELIGHTS. 108, 109
this ; that every man, from incentives and consequent incitements
which are concealed in the interiors of his mind and body, after
indulging in various desires of his eyes, at length fixes his mind
and inclination on one of the female sex, until his passion is deter-
mined entirely to her : from this moment his warmth is enkindled
more and more, until at length it becomes a flame ; in this state
the inordinate love of the sex is banished, and conjugial love
takes its place. A youthful bridegroom under the influence of
this flame, knows no other than that the virtue or potency of
this love will never cease ; f :>r he wants experience and therefore
knowledge respecting a state of the failure of his powers, and of
the coldness of love which then succeeds to delights: conjugial
love therefore has its origin in this first ardor before the nuptial
ceremony, and from the same source it derives its virtue or
potency ; but this virtue or potency changes its aspect after the
nuptial ceremony, and decreases and increases ; yet still it con-
tinues with regular changes, or with decrease and increase, even
to old age, by means of prudent moderation, and by restraining
the libidinous desires which burst forth from the lurking places
of the mind not yet thoroughly purified : for libidinous desire
precedes wisdom. This is our judgement concerning the origin
and continuance of conjugial virtue or potency." To this deci-
sion was subscribed the letter P.
109. SIXTHLY, he drew out a paper, from which he read as
follows: "We, natives of the same country, from the fellowship
subsisting among us, have attentively considered the causes of
the origin of conjugial love, and have agreed in assigning two ;
one of which is the right education of children, and the other
the distinct possession of inheritances. We have assigned these
two, because they aim at and regard the same end, which is the
public good : and this end is obtained, because infants conceived
and born from conjugial love become proper and true children;
and these in consequence of the natural love of the parents,
exalted by the consideration of their offspring being legitimate,
are educated to be heirs of all their parents' possessions both
spiritual and natural. That the public good is founded on a
right education of children and on a distinct possession of
inheritances, is obvious to reason. Of the love of the sex
and conjugial love, the latter appears as if it were one with
the former, but it is distinctly different ; neither is the one love
near to the other, but within it ; and what is within is more
excellent than what is without : and we have seen that conjugial
love from creation is within, and lies hid in the love of the sex,
just as an almond does in its shell ; therefore when conjugial love
comes out of its shell, which is the love of the sex, it glitters
before the angels like a g^em, a beryl, and astroites. The reason
of this is, because on conjugial love is inscribed the safety of the
whole human race, which we conceive to be understood by the
103
109 111 CONJUGIAL LOVE
public good. This is our judgement respecting the origin of this
love, with respect to the origin of its virtue or potency, from a
consideration of its causes, we have concluded it to be the deve-
lopment and separation of conjugial love from the love of the
Bex, which is effected by wisdom on the man's part, and by the
love of the man's wisdom on the part of the wife : for the love of
the sex is common to man and beast ; whereas conjugial love is
peculiar to men : therefore so far as conjugial love is developed
and separated from the love of the sex, so mr a man is a man and
Dot a beast; and a man acquires virtue or potency from his love,
as a beast does from his." To this decision was subscribed the
letter G.
110. SEVENTHLY, he drew out a paper from which he read aa
follows : " We, natives of the same country, in the chamber under
the light of our window, have found our thoughts and thence
our judgements exhilarated by meditating on conjugial love ; for
who is not exhilarated by this love, which, while, it prevails in the
mind, prevails also through the whole body? We judge of the
origin of this love from its delights ; for who in any case knows
or has known the trace of any love except from its delight and
pleasurableness ? The delights of conjugial love in their origins
are felt as beatitudes, satisfactions, and happinesses, in theii
derivations as pleasantnesses and pleasures, and in their ultimates
as superlative delights. The love of the sex therefore originates
when the interiors of the mind, and thence the interiors of the
body, are opened for the influx of those delights ; but conjugial
love originated at the time when, from entering into marriage
engagements, the primitive sphere of that love ideally promoted
those delights. The virtue or potency of this love arises from its
passing, with its inmost principles, from the mind into the body ;
for the mind, by derivation from the head, is in the body, while
it feels and acts, especially when it is delighted from this love :
hence we judge of the degrees of its potency and the regularity ol
its alterations. Moreover we also deduce the virtue of potency
from the stock whence a man is descended: if this be noble on
the father's side, it becomes also by transmission noble with his
offspring. That such nobility is generated, inherited and de-
scends by transmission, is agreeable to the dictates of reason
supported by experience." To this decision was subscribed the
letter F.
111. From the paper which came forth the EIGHTH in order,
he read as follows : " We, natives of the same country, in our
place of assembly have not discovered the real origin of conjugial
love, because it lies deeply concealed in the sacred repositories
of the mind. The most consummate vision cannot, by any intel-
lectual effort, reach that love in its origin. We have made many
conjectures; but after the vain exertion of subtle inquiry, we
have been in doubt whether our conjectures might not be called
104
AND ITS CHASTE DELIGHTS. Ill, 112
rather trifling than judicious; therefore whoever is desirous to
extract the origin of that love from the sacred repositories of his
mind, and to exhibit it clearly before his eyesf let him go to
Delphos. We have contemplated that love beneath its origin,
and have seen that in the mind it is spiritual, and as a fountain
from which a sweet stream flows, whence it descends into the
breast, where it becomes delightful, and is called bosom love,
which in itself is full of friendship and confidence, from a full
inclination to reciprocality; and that when it has passed the
breast, it becomes genial love. These and similar considerations,
which a young man revolves in his mind while he is determining
his choice to one of the sex, kindle in his heart the fire of conju-
gial love ; which fiie, as it is the primitive of that love is its origin.
In respect to the origin of its virtue or potency, we acknowledge
no other than that love itself, they being inseparable companions,
y^et still they are such that sometimes the one precedes and some-
times the other. When the love precedes and the virtue or potency
follows it, each is noble because in this case potency is the virtue
of conjugiallove; but if the potency precedes and thelove follows,
each is then ignoble ; because in this case the love is subordinate
to carnal potency : we therefore judge of the quality of each from
the order in which the love descends or ascends, and thus pro-
ceeds from its origin to its proposed end." To this decision was
subscribed the letter D.
112. Lastly, or NINTHLY, he took up a paper, from which he
read as follows : " We, natives of the same country, in our council-
cbamber have exercised our judgement on the two points pro-
posed, viz., the origin of conjugial love, and the origin of its
virtue or potency. In the subtleties of inquiry respecting the
origin of conjugial love, in order to avoid obscurity in our rea-
sonings, we have distinguished between the love of the sex as
being spiritual, natural, and carnal ; and by the spiritual love of
the sex we have understood love truly conjugial, because this
is spiritual ; and by the natural love of the sex we have under-
stood polygamical love, because this is natural; and by the
merely carnal love of the sex we have understood adulterous love
because this is merely carnal. In exercising our judgements to
examine into love truly conjugial, we have clearly seen thatthia
love exists only between one male and one female, and that from
creation it is celestial and inmost, the soul and father of all good
loves, being inspired into the first parents, and capable of being
inspired into Christians; it is also of such a conjunctive nature
that by it two minds may become one mind, and two men
(homines} as it were one man (homo}; which is meant by becom-
ing one flesh. Tha this love was inspired at creation, is plain
from these words in the book of creation, "And a man shall leave
father and mother, and shall cleave to hi& wife; and they shall 1)6
one flesh? Gen. ii. 24. That it can be inspired into Christians,
105
112115 CONJTOIAL LOVE
is evident from these words, fi Jesus said, Hade ye not read, that
he who made them from the beginning, made them male and
female, and said, for this cause shall a man leave father and
mother, and shall cleave to his wife; and they two shall le one
flesh ? Wherefore they are no longer two lut one flesh? Matt.
x j x> 4_6. So far in regard to the origin of conjugial love : but
as to the origin of the virtue or potency of love truly conjugial,
we conceive it to proceed from a similitude of minds and una-
nimity ; for when two minds are conjugially united, their
thoughts spiritually kiss each other, and these inspire into^ the
body their virtue or potency." To this decision was subscribed
the lettei S.
113. There were standing behind an oblong stage in the
palace, erected before the doors, some strangers from Africa, who
cried out to the natives of Europe, "Permit one of us to deliver
his sentiments respecting the origin of conjugial love, and respect-
ing its virtue or potency." And immediately all the tables gave
signs of assent with their hands. Then one of them entered
and stood at the table on which the turban was placed, and said,
44 You Christians deduce the origin of conjugial love from love
itself; but we Africans deduce it from the God of heaven and
earth. Is not conjugial love a chaste, pure, and holy love ? Are
not the angels of heaven principled therein ? Is not the whole
human race, and thence the whole angelic heaven, the seed of
that love ? And can such super-eminent principle derive its
existence from any other source than from God himself, the
Creator and Preserver of the universe? You Christians deduce
conjugial virtue or potency from various causes rational and
natural ; but we Africans deduce it from the state of man's con-
junction with the God of the universe. This state we call a state
of religion ; but you call it a state of the church : for when the
love is derived from that state, and is fixed and permanent, it
must needs produce its own virtue, which resembles it, and thus
also is fixed and permanent. Love truly conjugial is known only
to those few who live near to God ; consequently the potency of
that love is known to none else. This potency is described by
the angels in the heavens as the delight of a perpetual spring."
114. As he said these word, the whole assembly arose, and
Lo ! behind the golden table on which lay the turban, there ap~
peaied a window that had not before been seen ; and through it
was heard a voice, saying, U !HE AFBIOAN is TO HAVE THE
IURBAN." The angel then gave it into his hand, but did not
place it upon his head ; and he went home with it. The inha-
bitants of the kingdoms of Europe then left the assembly and
entered their chariots, in which they returned to their respec-
tivej&cieties.
^115. THE SECOND MEMOEABLE KELATIOH. Awaking from
sleep at midnight, I saw at some elevation towards the east ac
106
ITS CHASTE DELIGHTS. 115
angel holding in his right hand apaper, which appeared extremely
bright, being illuminated by the light flowing from the sun.
In the middle of the paper there was written in golden letters,
THE MARRIAGE OF GOOD AND TRUTH. From the writing there
darted forth a splendor which formed a wide circle about the
paper. This circle or encompassing splendor appeared like the
early dawn in spring. After this I saw the angel descending
with the paper in his hand ; and as he descended the paper he-
came less and less lucid, and the writing, which was THE MAB-
BIAGE OF GOOD AND TRUTH, changed from a golden into a silver
color, afterwards into a copper color, next into an iron color, and
at length into the color of iron and copper rust : finally, I saw
the angel enter an obscure mist, and through the mist descend
upon the ground ; and here I did not see the paper, although he
still held it in his hand. This happened in the world of spirits,
in which all men first assemble after their decease. The angel
then said to me, "Ask those who come hither whether they see
me, or anything in my hand." There came a great number ;
one company from the east, another from the south, another
from the west, and another from the north ; and I asked those
who came from the east and from the south, who in the world had
applied themselves to literary pursuits, " Do you see any one
here with me, and anything in his hand 2" They all said,
" No." I then put the same question to those who came from
the west and from the north, who in the world had believed in
the words of the learned ; and these gave the same answer :
nevertheless the last of them, who in the world had been, prin-
cipled in simple faith grounded in charity, or in some degree of
truth grounded in good, when the rest were gone away, said,
that they saw a man with a paper, the man in a graceful dress,
and the paper with letters written upon it ; and when they
applied their eyes nearer to it, they said that they could read
these 'words. The marriage of good and truth ; and they addressed
the angel, intreating him to explain to them the meaning of* the
writing. He said, " All things in the whole heaven and in the
whole world, are a marriage of good and truth ; for all things
whatever, both those which live and communicate life and those
which do not live and do not communicate life, were created
from and into the marriage of good and truth. There does not
exist anything which was created into truth alone, or any thing
which was created into good alone : solitary good or solitary
truth is no' any thing ; but by marriage they exist and become
something which derives its nature and quality from that of the
marriage. In the Lord the Creator are divine good and divine
truth in their very substance: the esse of his ^substance is divine
good, and its existere is divine truth : in him also they are in
their very essential union ; for in him they infinitely make a one :
and since these two in the Creator himself are a one, therefore
107
115 CONJXJGIAL LOVE
also they are a one in all things created from him ; hereby also
the Creator is conjoined in an eternal covenant as of marriage
with all things created from himself." The angel further said,
LiLtL/ll . CLJLJ.U. iaXJ.JLV/t/ Li-lVJ ^AJ. I*A v^-i, A-IAW^ * ^. v ~-v. ~j --
doctrine, and religion, which is formed by the good of ^ life
agreeable to the truth of doctrine, are with Christians derived
solely from the Sacred Scripture, therefore it may manifestly
appear, that the church in general and in particular is a mar-
riage of good and truth ; (that this is the case, may be seen in
the APOCALYPSE EEVEALED, n. 373, 483.) What has just been
said concerning the marriage of good and truth, is applicable
also to the MARRIAGE OF^ CHARITY AND FAITH; for good relates to
charity, and truth to faith. Some of the spirits above-mentioned
who did not see the angel and the writing, being still near, and
hearing these things, said in an under tone, u Tes, we also com-
prehend what has been spoken /" but the angel then said to them,
"Turn aside a little from me and speak in like manner." They
turned aside, and then said aloud, " It is not so" After this the
angel spoke concerning the MARRIAGE OF GOOD AHD TRUTH with
married pairs, saying, that if their minds were in that marriage,
the husband being truth, and the wife the good thereof, they
would both be in the delights of the blessedness and innocence,
and thence in the happiness which the angels of heaven enjoy;
and in this state the prolific principle of the husband would be
in a continual spring, and thereby in the endeavour and vigor of
propagating its truth, and the wife would be in a continual re-
ception thereof from a principle of love. The wisdom which
husbands derive from the Lord, is sensible of no greater delight
1 ban to propagate its truths ; and thelove of wisdom which wives
J ave from the Lord is sensible of no higher gratification than to
receive those truths as it were in the womb, and thus to conceive
them, to carry them in the womb, and to bring them forth.
Spiritual prolifi cations with the angels of heaven are of this sort ;
and if you are disposed to believe it, natural prolifications are
also from the same origin. The angel, after a salutation of
peace, raised himself from the ground, and passing through tha
mist ascended into heaven ; and then the paper shone as before
according to the degrees of ascent ; and behold 1 the circle, which
before appeared as the dawn of day, descended and dispelled
the mist which caused darkness on the ground, and a bi ighfc
sunshine succeeded.
108
AND ITS CHASTE DELIGHTS. 116
ON THE MARRIAGE OF THE LORD A\ T D THE CHURCH,
AND ITS CORRESPONDENCE.
116. THE reason why the marriage of the Lord and the
church, together with its correspondence, is here also treated of,
is, because without knowledge and intelligence on this subject,
scarcely any one can know, that conjugial love in its origin is
holy, ( spiritual, and celestial, and that it is from the Lord. It is
said indeed by some in the church, that marriages hare relation
to the marriage of the Lord with the church ; but the nature
and quality of this relationship is unknown , in order therefore
that this relationship may be exhibited to the understanding so
as to be seen in some degree of light, it is necessary to treat par-
ticularly of that holy marriage which has place with and in those
who are the Lord's church. These also, and no others, are
principled in love truly conjugial. But for the better elu-
cidation of this arcanum, it may be expedient to consider the
subject distinctly, as arranged under the following articles :
I. The Lord in the Word is called the Bridegroom and
Husband,, and the church the bride and wife / and the con-
junction of the Lord with the church, and the reciprocal conjunc-
tion of the church with the Lord, is called a marriage. II.
The Lord is also called a Father, and the church, a mother.
III. The offspring derivedfrom the Lord as a husland and ' father ,
and from the church as a wife and mother, are all spiritual ;
and in the spiritual sense of the Word are understood bg sons
and daughters, brothers and sisters, sons-in-law and daughters-
in-law, and by other names of relations. IV. The spiritual off-
spring^ which are "born from the Lord's marriage with the church
are truths and goods ; truths, from whichare derived understand-
ing, perception, and all thought / and goods, from which are
derived love, charity, and all affection. V. From the marriage
of aood and truth, which proceeds from the Lord in the way of
influx, man (homo) receives truth, and the Lord conjoins good
thereto / and thus the church is formed by the Lord with man.
VI. The husband does not represent the Lord and the wife the
church j because both together, the husband and the wife, consti
tute the cfiurch. VII. Therefore there is not a correspondence of
the husband with the Lord and of the wife with the church, in
the marriages of the angels in the heavens and of men on earth.
VIII. But there is a correspondence with conjugial love, seminar
tion, jzrolification, the love of infants, and similar things which
exist in marriages, and are derivedfrom them. IX, The Word
is the medium of conjunction, because it is from the Lord, and
therefore is the iord. X. The church is from the Lord, and exists
with those who come to him, and live according to his precepts.
XI. Gonjugial love is according to the state of the church, because
109
116 118 CONJTTGIAL LOVE
it is according to the state of 'wisdom with man (homo). XII. And
as the church is from the Lord, conjugial love is also from him.
We proceed to the explanation of each article.
117. I. THE LOED IN THE WORD is CALLED THE BRIDE-
GEOOM AND KUSBAETD, AKD THE CHUKCH THE BKIDE AND WIFE ',
AND THE CONJUNCTION OF THE LoBD WITH THE CHTTECH, AND
THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD,
is CALLED A MAEEiAGE. That the Lord in the Word is called
Ihe Bridegroom and Husband, and the church the bride and
wife, may appear from the following passages: " He that hath
the BEIDE is the BRIDEGROOM ; "but the friend of the BRIDEGROOM,
who standeth and heareth him, rejoiceth with joy because of the
BRIDEGROOM'S volte? John iii. 29 : this was spoken by John the
Baptist concerning the Lord. " Jesus said. So long as the BRIDE-
GEOOM is with them, the SONGS OF THE NUPTIALS cannot fast : the
days will come when the BEIDEGEOOM will he taken away from
them, and then will they fast" Matt. ix. 15 ; Mark ii. 19, 20 ;
Luke v. 34:, 35. " I saw the holy city, New Jerusalem, prepared
as a BEIDE adorned for HEE HUSBAND," Bev. xxi. 2. The New
Jerusalem signifies the New Church of the Lord, as may be seen
in the APOCALYPSE BEVEALED, n. 880, 881. " The angel said to
John, Come, and I will shew thee the BEIDE, THE LAMB'S WIFE:
and he shewed him the holy city. New Jerusalem" Bev. xxi. 9,
10. " The time of the MARRIAGE OF THE LAMB is come, and HIS
WIFE hath made herself ready. JBlessedare those who are called
to the supper of the MARRIAGE OF THE LAMB," Rev. xix. 7, 9.
The BEIDEGEOOM, whom the five prepared virgins went forth to
meet, and with WHOM they entered in to the MARRIAGE, Matt.
xxv. 1 10, denotes the Lord ; as is evident from verse 13, where
it is said, " Watch, therefore ; because ye know neither the daj r
nor the hour in which the SON or MAK will come :" not to
mention many passages in the prophets.
118. II. THE LOED is ALSO CALLED A FATHER, ASTD THE
CHUECH, A MOTHEE. The Lord is called a Father, as ap-
pears from the following passages : " Unto us a child is born ;
unto us a son is given and his name shall be catted, Wonderful,
Counsellor, GOD, THE FATHER OF ETERNITY, the Prince of
Peace," Isaiah ix. 6. " Thou, JEHOVAH, art OUR FATHER, our
REDEEMEE ; thy name is from an age" Isaiah Ixiii. 16. Again,
a Jesu$ said, He that seeth ME, seeth the FATHER that sent ME,"
John xii. 45. " If ye have Jcnown ME, ye have Jcnown my FATHER
also / and henceforth ye have known him, and have seen him"
John xiv. 7. "Philip said, Shew us the FATHER: Jesus said
wnto him, He that seeth me, seeth the FATHER ; how sayest thou
then, Shew us the FATHEE ?" John xiv. 8, 9. " Jesus said, The
FATHEE and I are one," John x. 30, "All things that the
FATHER hath are MIKE," John xvi. 15 ; chap. xvii. 10. " The
FATHER is in ME, and I nr THE FATHER," John x. 38 ; chap, xiv
110
AND ITS CHASTE DELIGHTS. 118 120
10, 11, 20. That the Lord and his Father u-e one, as the soul
and the body are one, and that Q-od the Father descended from
heaven, and assumed the human (nature or principle), to redeem
and save men, and that his human nature is what is called the
Son, and is said to be sent into the world, has been fully shewn
in the APOCALYPSE KEVEALED.
119. The church is called a mother, as appears from the
following passages : " Jehovah said, Contend with YOUR MOTHER :
she is not MY WIFE, and I am not her HUSBAND," Hosea ii. 2, 5.
" Thou art thy MOTHER'S daughter^ that loatheth her HUSBAND/'
Ezek. xvi. 45. . " Where is the Mil of thy MOTHER'S divorcement,
whom I have put away ? " Isaiah 1. 1. " Thy MOTHER was like a
vine planted ly the waters, learing fruit " Ezek. xix. 10 ; speak-
ing of the Jewish church, " Jesus stretching out his hand to the
disvypleS) said, MY MOTHER and my brethren are those who hear
the Word of God, and do it" Luke viii. 21 ; Matt. xii. 49, 50 ;
Mark iii. 3335 : the Lord's disciples means the church. " There
was standing at the cross of Jesus his mother : and Jesus seeing
his mother and the diseiple whom he loved, standing 5y, he saitk
unto his mother, Woman, "behold thy son / and he saith to the dis-
ciple, JBehold thy mother : wherefore from that hour the diseiple
took her unto his own" John xix. 25 27. This implies, that
the Lord did not acknowledge Mary as a mother, but the church ;
therefore he calls her Woman, and the disciple's mother. The
reason why the Lord called her the mother of this disciple, or ot
John, was, because John represented the church as to the goods
of ^ charity, which are the church in real effect; therefore it is
said, He took her unto his own. Peter represented truth and
faith, James charity, and John the works of charity, as may be
seen in the APOCALYPSE REVEALED, n. 5, 6, 790, 798, 879 ; and
the twelve disciples together represented the church as to all its
constituent principles, as may be seen, n. 233, 790, 903, 915.
120. III. THE OFFSPRING- DERIVED FROM THE LORD AS A
HUSBAND AND FATHER, AND FROM THE CHURCH AS A WIFE AND
MOTHER, ARE ALL SPIRITUAL } AND IN THE SPIRITUAL SENSE OF
THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS, BROTHERS
AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY
OTHER NAMES OF RELATIONS. That no other than spiritual off-
spring are born of the Lord by the church, is a proposition
which wants no demonstration, because reason sees it to be self-
evident ; for it is the Lord from whom every good and truth
proceeds, and it is the church which receives them and brings
them into effect ; and all the spiritual things of heaven and the
church relate to good and truth. Hence it is that sons and
daughters in the word, in its spiritual sense, signify truths and
goods ; sons, truths conceived in the spiritual man, and born iu
the natural ; and daughters, goods in like manner : therefore
those who are regenerated by the Lord, are called in the Word
111
120 122 CONJUGIAL LOTE
sons of God, sons of the kingdom, born of him ; and the Lord
called the disciples sons : the male child, that the woman brought
forth, and that was caught up to God, Eev. xii. 5, has a similar
signification ; see APOCALYPSE REVEALED, n. 543. Since daugh-
ters signify goods of the church, therefore in the Word mention
is so frequently made of the daughter of Zion, the daughter of
Jerusalem, the daughter of Israel, and the daughter of Judah ;
by whom is signified not any daughter, but the affection of
good, which is an affection of the church ; see also APOCALYPSE
KEVEALED, n. 612. The Lord also calls those who are of his
church, brethren and sisters ; see Matt. xii. 49, 50 ; chap, xxv
40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.
121. IV. THE SPIRITUAL OFFSPRING-, WHICH ARE BORN
FROM THE LORD'S MARRIAGE WITH THE CHURCH, ARE TRUTHS
AND GOODS J TRUTHS, FROM WHICH ARE DERIVED UNDERSTAND-
ING, PERCEPTION, AND ALL THOUGHT ; AND GOODS, FROM WHICH
ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. TLe reaSOll
why truths and goods are the spiritual offspring, which are born
of the Lord by the church, is, because the Lord is essential
good and essential truth, and these in him are not two but one ;
also, because nothing can proceed from the Lord but what is in
him, and what he is. That the marriage of truth and good pro-
ceeds from the Lord, and flows in with men, and is received
according to the state of the mind and life of those who are of
the church, was shewn in the foregoing section on the MARRIAGE
OF GOOD AND TRUTH. The reason why by means of truths a
man has understanding, perception, and all thought, and by
means of goods has love, charity, and all affection, is, because all
tilings of man relate to truth and good ; and there are two con-
stituents of man the will and the understanding ; the will being
the receptacle of good, and the understanding of truth. That
love, charity and affection, belong to the will, and that perception
and thought belong to the understanding, may appear without
the aid of light arising from demonstration ; for tnere is a light
derived from the understanding itself by which these proposi-
tions are seen to be self-evident.
122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH
PROCEEDS FROM THE LORD IN THE WAY OF INFLUX, MAN (JlOmO)
RECEIVES TRUTH, AND THE LORD CONJOINS GOOD THERETO ; AND
THUS THE CHURCH IS FORMED BY THE LORD WITH MAN. The
reason why a man receives truth by virtue of the good and
truth which proceed as a one from the Lord, is, because IIP
eceives this as his own, and appropriates it to himself as his
own ; for he thinks what is true as from himself, and in like
manner speaks from what is true ; and this takes place because
truth is in the light of the understanding, arid hence he sees it:
and whatever he sees in himself, or in Iiis mind, he knows not
whence it is i for he does not see the influx, as he sees those
112
AND ITS CHASTE DELIGHTS. 122 125
objects which strike upon the bodily vision ; hence he supposes
that it is himself. That it should appear thus, is granted by
the Lord to him, in order that he may be a man (homo), and
that he may have a reciprocal principle of conjunction : add to
this, that every man is born a faculty of knowing, understanding,
and growing wise ; and this faculty receives truths, whereby it
has knowledges, intelligence, and wisdom. And since the female
was created through the truth of the male, and is formed into
the love thereof more arid more after marriage, it follows, that
ehe also receives the husband's truth in herself, and conjoins it
with her own good.
123. The Lord adjoins and conjoins good to the truths
which a man receives, because he cannot take good as of himself,
it being no object of his sight, as it does not relate to light, but
to heat, which is felt and not seen ; therefore when a man sees
truth in his thought, he seldom reflects upon the good which
flows into it from the love of the will, and which gives it life :
neither does a wife reflect upon the good belonging to her, but
upon the husband's inclination towards her, which is according
to the assent of his understanding to wisdom : the good which
belongs to her from the Lord, she applies, without the husband's
knowing any thing respecting such application. From these
considerations then it plainly appears, that a man receives truth
from the Lord, and that the Lord adjoins good to that truth,
according to the application of truth to use ; consequently as the
man is desirous to think, and thence to live, wisely.
124 The church is thus formed with a man by the Lord,
because in such case he is in conjunction with the Lord, in good
from Him, and in truth as from himself; thus he is in the
Lord, and the Lord in him, according to the Lord's words in
John xv. 4, 5. The case is the same, if instead of good we say
charity, and instead of truth faith; because good is of charity,
and truth is of faith.
125. VI. THE HUSBAND DOBS HOT KEPJRESEOT THE LOSD,
AND THE WIFE THE CHURCH; BECAUSE BOTH TOGETHER, THE HUS-
BAND AND THE WIFE, CONSTITUTE THE CHUKCH. It is a COmmOU
paying in the church, that as the Lord is the Head of the church,
so the husband is the head of the wife ; whence it should follow,
that the husband represents the Lord, and the wife the church ;
but the Lord is the Head of the church; and man (homo), the
man (vir) and the woman, are the church ; and still more the
husband and wife together. With these the church is first im-
planted in the man, and through him in the wife ; because the
man with his understanding receives the truth of the church, and
the wife from the man ; but if it be vice versa, it is not according
to order : sometimes, however, this is the case ; but then it i*
with men, who either are not lovers of wisdom, and consequently
are not of the church, or who are in a servile dependence on the
8 11B
25 127 CONJUGIAL LOVE
will of their wives. Something on this subject may be sees in
the preliminary RELATIONS, n. 21.
126. VII. THEREFORE THERE is NOT A CORRESPONDENCE
OF THE HUSBAND WITH THE LORD AND OF THE WIFE WITH THE
CHURCH, IN THE MARRIAGES OF THE ANGELS IN THE HEAVENS
AND OF MEN ON EARTH. This follows as a consequence from
what has just been said ; to which, nevertheless, it may be ex-
pedient to add, that it appears as if truth was the primary con-
stituent of the church, because it is first in respect to time: from
this appearance, the prelates of the church have exalted faith,
which is of truth, above charity, whch is of good ; in like manner
the learned have exalted thought, which is of the understanding,
above affection, which is of the will ; therefore the knowledge of
what the good of charity and the affection of the will are, lies
deeply "buried as in a tomb, while some even cast earth upon
them, as upon the dead, to prevent their rising again. That the
good of charity, notwithstanding, is the primary constituent of
the church, may be plainly seen by those who have not closed
the way from heaven to their understandings, by confirmations
in favor of faith, as the sole constituent of the church, and in
favor of thought, as the sole constituent of man. Now as the
good of charity is from the Lord, and the truth of faith is
with a man as from himself, and these two principles cause con-
junction of the Lord with man, and of man with the Lord, such
as is understood by the Lord's words, that He is in them, and
they in Him, John xv. 4, 5, it is evident that this conjunction
constitutes the church.
127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJU-
GIAL LOVE, SEMINATION, PROLIFICATIONT, THE LOVE OF INFANTS, AND
SIMILAR THING-S WHICH EXIST IN MARRIAGES AND ARE DERIVED
B'ROM THEM. These, however, are arcana of too deep a nature to
enter the understanding with any degree of light, unless preceded
by knowledge concerning correspondence ; nor is it possible, if
this knowledge be wanting, so to explain them as to make them
comprehensible. But what correspondence is, and that it exists
between natural things and spiritual, is abundantly shown in the
APOCALYPSE REVEALED, also in the ARCANA CCELESTIA, and spe-
cifically in the DOCTRINE OF THE NEW JERUSALEM CONCERNING
THE SACRED SCRIPTURE, and particularly in a MEMORABLE
RELATION respecting it in the following pages. Before some
knowledge on this subject is acquired, we will only present to the
intellectual view, as in a shade, these few particulars : conjugal
love corresponds to the affection of genuine truth, its chastity,
purity, and sanctity; semination corresponds to the potency of
truth ; prolification corresponds to the propagation of truth ; and
the love of infants corresponds to the defence of truth and good.
Kow as truth with a man (homo) appears as his own, and good
is adjomed thereto from the Lord, it is evident that these eorre-
114
AND ITS CHASTE DELIGHTS. 127 129
gpondences are those of the natural or external man with the spi-
ritual or internal man : but some degree of light will be reflected
on this subject fro in the MEMORABLE RELATIONS which follow
128. IX. THE WORD is THE MEDIUM OF CONJUNCTION,
BECAUSE IT IS FROM THE LORD, AND THEEEFORE IS THE LoRD.
The Word is the medium of conjunction of the Lord with man
(homo)) and of man with the Lord, because in its essence it is
divine truth united to divine good, and divine good united to
divine truth : that this union exists in every part of the Word in
its celestial and spiritual sense, may be seen in the APOCALYPSBJ
REVEALED, n. 373, 483, 689, 881 ; whence it follows, that the
Word is the perfect marriage of good and truth ; and as it is from
the Lord, and what is from him is also himself, it follows, that
while a man reads the Word, and collects truths out of it, the
Lord adjoins good. For a man does not see the goods which
affect him in reading ; because he reads the Word from the un-
derstanding, and the understanding acquires thence only such
things as are of its own nature, that is, truths. That good is
adjoined thereto from the Lord, is made sensible to the under-
standing from the delight which flows in during a state of illus-
tration ; but this takes place interiorly with those only who read
the Word to the end that they may become wise ; and such per-
sons are desirous of learning the genuine truths contained in the
Word, and thereby of forming the church in themselves ; whereas
those who read the Word only with a view to gain the reputation
of learning, and those also who read it from an opinion that the
mere reading or hearing it inspires faith and conduces to salva-
tion, do not receive any good from the Lord; for the end pro-
posed by the latter is to save themselves by the mere expressions
contained in the Word, in which there is nothing of truth ; and
the end proposed by the former is to be distinguished for their
learning; which end has no conjunction with any spiritual
good, but only with the natural delight arising from worldly
flory. As the Word is the medium of conjunction, it is there-
>re called the old and the new Covenant : a covenant signifies
conjunction.
129. X. THE CHURCH is FROM THE LORD, AND EXISTS
WITH THOSE WHO COME TO HIM AND LIVE ACCORDING TO HIS
PRECEPTS. It is not denied at this day that the church is the
Lord's, and consequently that it is from the Lord. The reason
why it exists with those who come to him, is, because his church
in that part of the globe which is called Christian, is derived
from the Word ; and the Word is from him, and in such a man-
ner from him, that it is himself, the divine truth being therein
united to the divine good, and this also is the Lord. This is
meant by the Word, " which was with God^ and which was God,
from which men have life and light, and which was made flesh"
John i. 1 14:. Moreover, the reason why the church exists with
115
129, 130 CONJUGIAL LOVE
those who come to him, is, because it exists with those who
believe in him ; and to believe that he is God the^Saviour and
Redeemer, that he is Jehovah our justice, that he is the door by
which we are to enter into the sheepfold, that is, into the church,
that he is the way, the truth, and the life, and that no one comes
to the Father but by him, that the Father and he are one, besides
many other particulars which he himself teaches ; to believe these
things, I say, is impossible for any one, except by influence from
him ; and the reason why this is impossible unless he be ap-
proached, is, because he is the God of heaven and earth, as he
also teaches. "Who else is to be approached, and who else can
be ? The reason why the church exists with those who live ac-
cording to his precepts, is, because there is conjunction with none
else; for he says, " He that hath my precepts, and doeththem, he
it is that loveth me; and I will love kirn, and will make my abode
with him : but he that doth not love me, doth not 'keep my pre-
cepts" John xiv. 21 24. Love is conjunction; and conjunc-
tion with the Lord is the church.
130. XL CONJUGIAL LOVE IS ACCORDING TO THE STATE OF
THE CHURCH, BECAUSE IT IS ACCORDING- TO THE STATE OF WIS-
DOM WITH MAN (homo}. That conjugial love is according to the
state of wisdom with man, has been often said above, and will be
often repeated in the following pages : at present therefore we
will shew what wisdom is, and that it makes one with the church.
"There are belonging to man knowledge, intelligence, and wis-
dom. Knowledge relates to information ; intelligence, to reason ;
and wisdom to life. Wisdom considered in its fulness relates at
the same time to information, to reason, and to life : information
precedes, reason is formed by it, and wisdom by both ; as is the
case when a man lives rationally according to the truths which
he knows. "Wisdom therefore relates to both reason and life at
once ; and it becomes (or is making) wisdom while it is a prin-
ciple of reason and thence of life ; but it is wisdom whenitis made
a principle of life and thence of reason. The most ancient people
in this world acknowledged no other wisdom than the wisdom of
life ; which was the wisdom of those who were formerly called
SOPHI : but the ancient people, who succeeded the most ancient,
acknowledged the wisdom of reason as wisdom ; and these were
called PHILOSOPHERS. At this day, however, many call even
knowledge, wisdom ; for the learned, the erudite, and the mere
sciolists, are called wise; thus wisdom has declined from its
mountain-top to its valley. But it may be expedient briefly to
skew what wisdom is in its rise, in its progress, and thence in its
full state. The things relating to the church, which are called
spiritual, reside in the in most principles with man ; those relating
to the public weal, which are called things of a civil nature, hold
a place below these ; and those relating to science, to experience,
and to art, which are called natural things, constitute their seat
iia
AND ITS CHASTE DELIGHTS. 130," 131
or basis. The reason why the things relating to the church,
which are called spiritual, reside in the inmost principles witii
man, is, because they conjoin themselves with heaven, and by
heaven with the Lord ; for no other things enter from the Lord
through Leaven with man. The reason why the things relating
to the public weal, which are called things of a civil nature, hold
a place beneath spiritual things, is, because they have relation to
the world, and conjoin themselves with it ; for statutes, laws, and
rules, are what bind men, so that a civil society and state may be
composed of them in a well-connected order. The reason why
the things relating to science, to experience, and to art, which are
called natural, constitute their seat or basis, is, because they con-
join themselves closely with the five bodily senses ; and these
senses are the ultimates on which the interior principles of the
mind and the inmost principles of the soul, as it were sit or rest.
Now as the things relating to the church, which are called spi-
ritual, reside in the inmost principles, and as the things residing
in the inmost principles constitute the head, and the succeeding
things beneath them, which are called things of a civil nature,
constitute the body, and the ultimate things, which are called
natural, constitute the feet ; it is evident, that while these three
kinds of things follow in their order, a man is a perfect man ; for
in such case there is an influx like that of the things of the head
into those of the body, and through the body into the feet ; thus
spiritual things flow into things of a civil nature, and through
them into natural things. Now as spiritual things are in the
light of heaven, it is evident that by their light they illustrate the
things which succeed in order, and by their heat, which is love,
animate them ; and when this is the case the man has wisdom.
As wisdom is a principle of life, and thence of reason, as was said
above, it may be asked, What is wisdom as a principle of life ?
In a summary view, it is to shun evils, because they are hurtful
to the soul, to the public weal, and to the body ; and it is to do
goods, because they are profitable to the soul, to the public weal,
and to the body. This is the wisdom which is meant by the
wisdom to which conjugial love binds itself; for it binds itself
thereto by shunning the evil of adultery as the pest of the soul
of the public weal, and of the body : and as this wisdom oiigi
nates in spiritual things relating to the church, it follows, that
conjugial love is according to the state of the church ; because it
is according to the state of wisdom with men. Hereby also is
understood what has been frequently said above, that so far as a
man becomes spiritual, so far he is principled in love truly conju*
gial ; for a man becomes spiritual by means of the spiritual
things of the church." More observations respecting the wisdom
with which conjugial love conjoins itself, may be seen below, n.
163165.
131. XII. AND AS THE CHURCH is FROM THE LORD, CON
117
181; 132 CONJUGIAL LOVE
JUQTAL LOVE IS ALSO FROM HIM. As this follows as a C011S0-
quence from what has been said above, it is needless to dwell
upon the confirmation of it. Moreover, fhat love truly conjugial
is from the Lord, all the angels of heaven testify ; and also that
this love is according to their state of wisdom, and that their
state of wisdom is according to the state of the church with
them. That the angels of heaven thus testify, is evident from
the MEMOBABLE RELATIONS annexed to the chapters, containing
an account of what was seen and heard in the spiritual world.
########
132. To the above I shall add TWO MEMORABLE RELATIONS.
FIRST. I was conversing on a time with two angels., one from the
eastern heaven and the other from the southern ; who perceiving
me engaged in meditation on the arcana of wisdom relating to
conjugial love, said, " Are you at all acquainted with the SCHOOLS
OF WISDOM in our world ?" I replied, " Not as yet." And they
said, " There are several ; and those who love truths from spi-
ritual affection, or because they are truths, and because they are
the means of attaining wisdom, meet together on a given signal,
and investigate and decide upon such questions as require deeper
consideration than common. 5 ' They then took me by the hand,
saying, " Follow us ; and you shall see and hear : to-day the sig-
nal for meeting is given." I was led across a plain to a hill ;
and lo! at the foot of the hill was an avenue of palms continued
even to its summit, which we entered and ascenaed : on the sum-
mit or top of the hill was a grove, the trees of which, on an
elevated plot of ground, formed as it were a theatre, within which
was a court paved with various colored stones : around it in a
square form were placed seats, on which the lovers of wisdom
were seated ; and in the middle of the theatre was a table, on
which was laid a sealed paper. Those who sat on the seats in-
vited us to sit down where there was room : and I replied, " I
was led here by two angels to see and hear, and not to sit down."
Then those two angels went into the middle of the court to the
table, and broke the seal of the paper, and read in the presence
of those who were seated the arcana of wisdom written on the
paper, which were now to be investigated and explained. They
were written by angels of the third heaven, and let down upon
he table. There were three arcana, FIEST, What is the image
of God, and what the likeness of God, into which man (homo)
was created \ SECOND, Why is not a man born into the know-
ledge of any love, when yet beasts and bird?, from the highest to
the lowest, are born into the knowledge of all their loves?
THIRD, What is signified by the tree of life, and what by the tree
of the knowledge of good and evil, and what by eating thereof?
Underneath was written, Collect your opinions on these three
questions into one decision, and write it on a new piece of paper,
ind lay it on this table, and we shall see it: if the decision , on
118
AND ITS CHASTE DELIGHTS. 132
examination, appear just and reasonable, each of yon shall receive
a prize of wisdom. Having read the contents of the paper, the
two angels withdrew, and were carried up into their respective
heavens.
Then those who sat on the seats began to investigate and
explain the arcana proposed to them, and delivered their senti
ments in order; first those who sat on the north, next those on
the west, afterwards those on the south, and lastly those on the
east. They began with the first subject of inquiry, WHAT is
THE IMAGE OF GOD, AND WHAT THE LIKENESS OF* QoD, INTO
WHICH MAN WAS CREATED ? J3ii- f before they proceeded, these
words were read in the presence of them all out of the book
of creation, " God said. Let us make man into OUR IMAGE,
according to OTJB LIKENESS : and God created man into HIS
IMAGE ; into the IMAGE OF GOD created he Mm" Gen. i. 26, 27.
" In the day that G-od created man^ into the LIKENESS OF GOD
made he him" Gen. v. 1, Those who sat on the north spoke
first, saying, ^The image of God and the likeness of God are the
two lives breathed into man by God, which are the life of the
understanding; for it is written, 'Jehovah God breathed into
Adam? $ nostril the soul of LIVES ; and man became a living soul?
Gen. ii. 7 ; into the nostrils denotes into the perception, that the
will of good and the understanding of truth, and thereby the
soul of lives, was in him ; and since life from God was breathed
into him, the image and likeness of God signify integrity de-
rived from wisdom and love, and from justice and judgment in
him," These sentiments were favored by those who sat to the
west ; only they added, that the state of integrity then breathed
in from God is continually breathed into every man since ; but
that it is a man as in a receptacle ; and a rnan, as he is a
receptacle, is an image and likeness of God. After this, the
third in order, who were those who were seated on the south,
delivered their sentiments as follows : " An image of God and a
likeness of God are two distinct things ; but in man they are
united from creation ; and we see, as from an interior light, that
the image of God maybe destroyed by man, but not the likeness
of God. This appears as clear as the day from this considera-
tion, that Adam retained the likeness of God after that he had
lost the image of God ; for it is written after the curse, * JBehold
the man is as one of us, knowing good and evil* Gen. iii. 22 ; and
afterwards he is called a likeness of God, and not an image of
God, Gen. v. 1. But we will leave to our associates who sit on
the east, and are thence in superior light, to say what is properly
meant by an image of God, and what by a likeness of God,
And then, after silence was obtained, those who sat on the east
arose from their seats, and looked up to the Lord, and afterwards
sat down again, and thus began : " An image of God is a re-
ceptacle of (rod : and since God is love itself and wisdom itself,
119
132, 133 CONJTJGIAL LOVE
an image of God is a receptacle of love and wisdom from God IB
it; but a likeness of God is a perfect likeness and full appearance,
as if love and wisdom are in a man, and thence altogether as hfe ;
for a mail has no other sensation than that he loves and is wise
from himself, or that he wills good and understands truth from
himself; when nevertheless nothing of all this is from himself,
but from God. God alone loves from himself and is wise from
himself; because God is love itself and wisdom itself. The like-
ness or appearance that love and wisdom, or good and truth, ane
In a man as his. causes a man to be a man, and makes him
capable of being conjoined to God, and thereby of living to
eternity : from which consideration it follows, that a man is a
man from this circumstance, that he can will good and under-
stand truth altogether as from himself, and yet know and believe
that it is from God ; for as he knows and believes this, God places
his image in him, which could not be if he believed it was from
himself and not from God." As they said this, being over-
powered with zeal derived from the love of truth, they thus
continued : " How can a man receive any thing of love and
wisdom, and retain it, and reproduce it, unless he feel it as his
own 2 And how ca'ii there be conjunction with God by love and
wisdom, unless a man have some reciprocity of conjunction ?
For without such a reciprocity conjunction is impossible; and
the reciprocity of conjunction is, that a man should love God,
and enjoy the things which are of God, as from himself, and yet
believe that it is from God. Also, how can a man live eternally,
unless he be conjoined to an eternal God? Consequently how
can a man be a man without such a likeness of God in him?"
These words met with the approbation of the whole assembly ;
and they said, Let this conclusive decision be made from them,
" A man is a recipient of God, and a recipient of God is an image
of God ; and since God is love itself and wisdom itself, a man
is a recipient of those principles ; arid a recipient becomes an
image of God in proportion to reception ; and a man is a like*
ness of God from this circumstance, that he feels in himself that
the things which are of God are in him as his own ; but still
from that likeness he is only so far an image of God, as he ac-
knowledges that love and wisdom, or good and truth, are not his
own in him, and consequently are not from him, but are only in
God, and consequently from God."
133. After this, they entered upon the next subject of dis-
cussion, WHY IS NOT A MAN BORN INTO THE KNOWLEDGE OF
ANY LOVE, WHEN YET BEASTS AND BIRDS, FROM THE HIGHEST TO
THE LOWEST, ABE BORN INTO THE KNOWLEDGE OF ALL THEIR
LOVES 2 They first confirmed the truth of the proposition by
various considerations ; as in regard to a man, that he is born
into no knowledge, not even into the knowledge of conjugial
love ; and they inquired, and were informed by attentive ex-
120
AND ITS CHASTE DELIGHTS. 133, 134
aminers, that an infant from connate knowledge cannot even
move itself to the mother's breast, bnt must be moved thereto
by the mother or nurse ; and that it knows only how to suck,
and this in consequence of habit acquired by continual suction
in the womb ; and that afterwards it does not know how to walk,
or to articulate any human expression; no, nor even to express by
its tone of voice the affection of its love, as the beasts do : and
further, that it does not know what is salutary for it in the way
of food, as all the beasts do, but catches at whatever falls in its
way, whether it be clean or unclean, and puts it into its mouth.
The examiners further declared, that a man without instruction
is an utter stranger to every thing relating to the sexes and their
connection ; and that neither virgins nor young men have any
knowledge thereof without instruction from others, notwith-
standing their being educated in various sciences : in a word,
a man is born corporeal as a worm ; and he remains such, unless
he learns to know, to understand, and to be wise, from others.
After this, they gave abundant proofs that beasts, from the
highest to the lowest, as the animals of the earth, the fowls of
the air, reptiles, fishes, the small creatures called insects, are
born into all the knowledges of the loves of their life, as into the
knowledge of all things relating to nourishment, to habitation,
to the love of the sex and prolification, and to the rearing of
their young. This they confirmed by many wonderful things
which they recollected to have seen, heard, and read, in the
natural world, (so they called our world, in which they had
formerly lived), in which not representative but real beasts
exist. When the truth of the proposition was thus fully proved
they applied all the powers of their minds to search out and
discover the ends and causes which might serve to unfold and
explain this arcanum ; and they all said, that the divine wisdom
must needs have ordained these things, to the end that a man
may be a man, and a beast a beast ; and thus, that the imper-
fection of a man at his birth becomes his perfection, and the
perfection of a beast at his birth is his imperfection.
134. Those on the NORTH then began to declare their senti-
ments, and said, " A man is born without knowledges, to the
end that he may receive them all ; whereas supposing him to be
born into knowledges, he could not receive any but those into
which he was born, and in this case neither could he appropriate
any to himself; which they illustrated by this comparison: a
man at his first birth is like ground in which no seeds are im-
planted, btit which nevertheless is capable of receiving all seeds,
and of bringing them forth and fructifying them ; whereas a
beast is like ground already sown, and tilled with grasses and
herbs, which receives no other seeds than what are sown in it, or
if it received any it would choke them. Hence it is, that a man
reqiiires many years to bring him to maturity of growth ; during
121
134 CONJTOIAL LOVE
which time he is capable of being cultivated like ground, and of
bringing forth as it were grain, flowers, and trees of every kind ;
whereas a beast arrives at maturity in a few years, during which
no cultivation can produce any thing in him but what is born
with him." Afterwards, those on the WEST delivered their senti-
ments, and said, " A man is not born knowledge, as a beast is ',
but he is born faculty and inclination ; faculty to know, and in
clination to love ; and he is born faculty not only to know but
also to understand and be wise ; he is likewise born the most
perfect in clination to love not only the things relating to self
and the world, but also those relating to God and heaven ; con-
sequently a man, by birth from his parents, is an organ which
lives merely by the external senses, and at first by no internal
senses, to the end that he may successively become a man, first
natural, afterwards rational, and lastly spiritual; which could
not be the case if he was born into knowledges and loves, as the
beasts are : for connate knowledges and affections set bounds to
that progression ; whereas connate faculty and inclination set no
such bounds: therefore a man is capable of being perfected in
knowledge, intelligence, and wisdom to eternity." Those on the
SOUTH next took up the debate, and expressed their sentiments
as follows : " It is impossible for a man to take any knowledge
from himself, since he has no connate knowledge; but he may
take it from othe s ; and as he cannot take any knowledge from
himself, so neither can he take any love ; for where there is no
knowledge there is no love ; knowledge and love being undivided
companions, and no more capable of separation than will and
understanding, or affection and thought; yea, no more than
essence and form : therefore in proportion as a man takes know-
ledge from others, so love joins itself thereto as its companion.
The universal love which joins itself is the love of knowing, of
understanding, and of growing wise ; this love is peculiar to man
alone, and not to any beast, and flows in from God. "We agree
with our companions from the west, that a man is not born into
any love, and consequently not into any knowledge; but that he
is only born into an inclination to love, and thence into a faculty
to receive knowledges, not from himself but from others, that is,
by others : we say, by others, because neither have these received
any thing of knowledge from themselves, but from God. "We
agree also with pur companions to the north, that a man is first,
born as ground, in which no seeds are sown, but which is capable
of receiving all seeds, both useful and hurtful. To these con-
siderations we add, that beasts are born into natural loves, and
thereby into knowledges corresponding to them ; and that still
they do not know, think, understand, arid enjoy any knowledges,
but are led through them by their loves, almost as blind persons
are led through the streets by dogs, for as to understanding they
are blind ; or rather like people walking in their sleep, who act
122
AND ITS CHASTE DELIGHTS, 134:, 135
from the impulse of blind knowledge, the understanding being
asleep." Lastly, those on the EAST declared their sentiments,
and said, " "We agree with our brethren in the opinions they
have delivered, that a man knows nothing from himself, but from
and by others, to the end that he may know and acknowledge
that all knowledge, understanding, and wisdom, is from Grod ;
and that a man cannot otherwise be conceived, born, and gene*
rated of the Lord, and become an image and likeness of him ; for
he becomes an image of the Lord by acknowledging and believ-
ing, that he has received and does receive from the Lord all the
good of love and charity, and all the truth of wisdom arid faith,
and not the least portion thereof from himself; and he becomes
a likeness of the Lord by his being sensible of those principles
in himself, as if they were from himself. This he is sensible of,
because he is not born into knowledges, but receives them ; and
what he receives, appears to him as if it was from himself. This
sensation is given him by the Lord, to the end that he may be
a man and not a beast ; since by willing, thinking, loving, know-
ing, understanding, and growing wise, as from himself, he re-
ceives knowledges, and exalts them into intelligence, and by the
use thereof into wisdom ; thus the Lord conjoins man to himself,
and man conjoins himself to the Lord. This could not have
been the case, unless it had been provided by the Lord, that man
should be born in total ignorance." When they had finished
speaking, it was the desire of all present, that a conclusion should
be formed from the sentiments which had been expressed ; and
they agreed upon the following: "That a man is born into no
knowledge, to the end that he may come into all knowledge,
and may advance into intelligence, and thereby into wisdom, and
that he is born into no love, to the intent that he may come into
all love, by application of the knowledges from intelligence, and
into love to the Lord by love towards his neighbour, and may
thereby be conjoined to the Lord, and by such conjunction be
made a man, and live for ever."
135. After this they took the paper, and read the third sub-
ject of investigation, which was, WHAT is ^SIGNIFIED BY THB
TREE OF LIFE, WHAT BY THE TBEE OF THB KNOWLEDGE OF GOOB
AND EVIL, AND WHAT BY EATING THEREOF? and all the others
ntreated as a favor, that those who were from the east would
unfold this arcanum, because it required a more than ordinary
depth of understanding, and because those who were from the
east are in flaming light, that is, in the wisdom of love, this
wisdom being understood by the garden of Eden, in which those
two trees were placed. They said, " We will declare our senti-
ments ; but as man does not take any thing from himself, but
from -the Lord, therefore we will speak from him ; but yet from
ourselves as of ourselves :" and then they continued, " A tree
signifies a man, and the fruit thereof the good of life ; hence
123
135, 136 OONJUG1AL LOVE
the tree of life signifies a man living from God, or God living
in man; and since love and wisdom, and charity and faith, or
good and truth, constitute the life of God in man, therefore these
are signified by the tree of life, and hence man has eternal life :
the like is signified hy the tree of life, of which it will be given
to eat, Eev. il. 7 ; chap xxii. 2, 14=. The tree of the knowledge
of good and evil signifies a man believing that he lives from
himself and not from God ; thus that in man love and wisdom,
charity and faith, that is, good and truth, are his and not God's ;
believing this, because he thinks and wills, and speaks and acts
to all appearance, as from himself: and as a man from this faith
persuades himself, that God has implanted himself, or infused
his divine into him, therefore the serpent said, " God doth Jcnow^
in the day that ye eat of the fruit of that tree^ your eyes will be
opened^ andye will be as God, knowing good and evil" Gen. iii. 5.
Eating of those trees signifies reception and appropriation ; eating
of the tree of life, the reception of life eternal, and eating of the
tree of the knowledge of good and evil, the reception of damna-
tion ; therefore also both Adam and his wife, together with the
serpent, were cursed ; the serpent means the devil as to self-love
and the conceit of his own intelligence. This love is the pos-
sessor of that tree ; and the men who are in conceit, grounded in
that love, are those trees. Those persons, therefore, are griev-
ously mistaken who believe that Adam was wise and did good
from himself, and that this was his state of integrity ; when
yet Adam himself was cursed by reason of that belief; for this is
signified by eating of the tree of the knowledge of good and evil ;
therefore he then fell from the state of integrity in which he had
been, in consequence of believing that he was wise and did good
from God and not at all from himself; for this is meant by
eating of the tree of life. The Lord alone, when he was in the
world, was wise and did good from himself; because the essen-
tial divine from birth was in him and was his; therefore also
from his own ability lie was made the Redeemer and Saviour. 55
From all these considerations they came to this conclusion,
" That by the tree of life, and the tree of the knowledge of good
and evil, and eating thereof, is signified that life for man is God
in him, and that in this case he has heaven and eternal life; but
that death for man is the persuasion and belief, that life for him
is not God but self; whence he has hell and eternal death, which
is condemnation."
136. After this they looked into the paper left by the angels
upon the table, and saw written underneath, COLLECT TOUB
OPINIONS OK THESE THEEE QUESTIONS INTO ONE DECISION*
Then they collected them, and saw that they cohered in one
series, and that the series or decision was this, "That man is
created to receive love and wisdom from God, and yet to all
appearance as from himself: and this for the sake of reception
124
AND ITS CHASTE DELIGHTS. 136, 137
and conjunction : and that therefore a man is not bora into any
love, or into any knowledge, and also not into any ability of lov-
ing and growing wise from himself; therefore if he ascribes all
the good of love and truth of wisdom to God, he becomes a
living man; but if he ascribes them to himself, he becomes a
dead man." These words they wrote on a new piece of paper,
and placed it on the table : and lo 1 on a sudden the angels ap
peared in bright light, and carried the paper a way into heaven
and after it was read there, those who sat on the seats heard
these words from thence, ""Well, well;" and instantly there
appeared a single angel as it were flying from heaven, with two
wings about his feet, and two about his temples, having in his
hand prizes, consisting of robes, caps, and wreaths of laurel ;
and he alighted on the ground, and gave those who sat on the
north robes of an opaline color ; those who sat on the wesi
robes of scarlet color ; those who sat on the south caps whose
borders were ornamented with bindings of gold and pearls, and
which on the left side upwards were set with diamonds cut in
the form of flowers ; but to those who sat to the east he gave
wreaths of laurel, intermixed with rubies and sapphires. Then
all of them, adorned with their respective prizes, went home
from the school of wisdom ; and when they shewed themselves to
their wives, their wives came to meet them, being distinguished
also with ornaments presented to them from heaven ; at which
the husbands wondered.
137. THE SECOND MEMOEABLB BELATION. On a time when
I was meditating on conjugial love, lo ! there appeared at a dis-
tance two naked infants with baskets in their hands, and turtle-
doves flying around them ; and on a nearer view, they seemed
as if they were naked, handsomely ornamented with garlands ;
chaplets of flowers decorated their heads, and wreaths of liles
and roses of a hyacinthine blue, hanging obliquely from the
shoulders to the loins, adorned their bosoms ; and round about
both of them there was as it were a common band woven of small
leaves interspersed with olives. But when they came nearer,
they did not appear as infants, or naked, but as two persons in
the prime of their age, wearing cloaks and tunics of shining silk,
embroidered with the most beautiful flowers : and when they
were near me, there breathed forth from heaven through them
a vernal warmth, attended with an odoriferous fragrance, like
what arises from gardens and fields in the time of spring. They
were two married partners from heaven, and they accosted me;
and because I was musing on what I had just seen, they in-
quired, " What did you see ?" And when I told them that at
fifst they appeared to me as naked infants, afterwards as infants
decorated with garlands, and lastly as grown up persons in em-
broidered garments, and that instantly I experienced a vernal
warmth with its delights, they smiled pleasantly, and said, " In
1ST CONJUaiAL LOVE
the way we did not seem to ourselves as infants, or naked, 01
adorned with garlands, but constantly in the same appearance
which we now nave : thus at a distance was represented our con-
jugial love ; its state of innocence by our seeming like naked
infants, its delights by garlands, and the same delights now by
our cloaks and tunics being embroidered with flowers ; and as
you said that, as we approached, a vernal warmth breathed on
you, attended with its pleasant fragrance as from a garden, we
will explain to you the reason of all this." They said, "We have
now been married partners for ages, and constantly in the prime
of our age in which you now see us : our first state was like the
first state of a virgin and a youth, when they enter into consoci-
ation by marriage ; and we then believed, that this state was
the very essential blessedness of our life ; but we were informed
by others in our heaven, and have since perceived ourselves, that
this was a state of heat not tempered by light ; and that it is
successively tempered, in proportion as the husband is perfected
in wisdom, and the wife loves that wisdom in the husband; and
that this is effected by and according to the uses which each, by
mutual aid, affords to society ; also that delights succeed accord-
ing to the temperature of heat and light ; or of wisdom and its
love. The reason why on our approach there breathed on you as
it were a vernal warmth, is, because conjugial love and that
warmth in our heaven act in unity; for warmth with us is love;
and the light, wherewith warmth is united, is wisdom ; and use
is as it were the atmosphere which contains each in its bosom.
What are heat and light without that which contains them ? In
like manner, what are love and wisdom without their use ? In
such case there is nothing conjugial in them, because the subject
is wanting in which they should exist to produce it. In heaven
where there is vernal warmth, there is love truly conjugial ;
because the vernal principle exists only where warmth is equally
united to light, or where warmth and light are in equal propor-
tions; and it is our opinion, that as warmth is delighted with
light, and vice versa, so love is delighted with wisdom, and wis-
dom in its turn with love." He further added, " With us in
heaven there is perpetual light, and on no occasion do the shades
of evening prevail, still less is there darkness; because our sun
does not set and rise like yours, but remains constantly in a
middle altitude between the zenith and the horizon, which, as
you express it, is at an elevation of 45 degrees. Hence, the heat
and light proceeding from our sun cause perpetual spring, and a
perpetual vernal warmth inspires those with whom love is united
with wisdom in just proportion ; and our Lord, by the eternal
union of heat and light, breathes nothing but uses : hence also
come the germinations of your earth, and the connubial associa-
tions of your birds and animals in the spring ; for the verna]
warmth opens their interiors even to the inmost, which are called
126
ANN ITS CHASTE DELIGHTS. 137, 138
tlieir souls, and affects them, and communicates to them its con-
jugial principle, and causes their principle of prolifi cation to come
into its delights, in consequence of a continual tendency to pro-
duce fruits of use, which use is the propagation of their kind.
But with men (homines) there is a perpetual influx of vernal
warmth from the Lord ; wherefore tney are capable of enjoying
marriage delights at all times, even in the midst of winter ; for
the males of the human race were created to be recipients of
light, that is, of wisdom from the Lord, and the females to be
recipients of heat, that is, of the love of the wisdom of the male
from the Lord. Hence then it is, that, as we approached, there
breathed on you a vernal warmth attended with an odoriferous
fragrance, like what arises from gardens and fields in the spring. 3 '
As he said this, he gave me his right hand, and conducted me to
houses inhabited by married partners in a like prime of tlieir age
with himself and his partner; and said, "These wives, who now
seem like young virgins, were in the world infirm old women ;
and their husbands, who now seem in the spring of youth, were
in the world decrepit old men ; and all of them were restored by
the Lord to this prime of their age, because they mutually loved
each other, and from religious motives shunned adulteries as
enormous sins:" and he added, "ITo one knows the blessed
delights of conjugial love, unless he rejects the horrid delights of
adultery ; and no one can reject these delights, unless he is under
the influence of wisdom from the Lord ; and no one is under the
influence of wisdom from the Lord, unless he performs uses from
the love of uses." I also saw on this occasion their house uten-
sils, which were all in celestial forms, and glittered with gold,
which had a flaming appearance from the rubies with which it
was studded.
ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.
138. As we are yet only at the entrance of our subject re-
specting conjugial love specifically considered, and as conjugial
love cannot be known specifically, except in a very indistinct and
obscure manner, unless its opposite, which is the unchaste prin-
ciple, also in some measure appear; and as this unchaste prin-
ciple appears in some measure, or in a shade, when the chaste
principle is described together with the non- chaste, non-chastity
being only a removal of what is unchaste from what is chaste ;
therefore we will now proceed to treat of the chaste principle and
the non-chaste. But the unchaste principle, which is altogether
opposite to the chaste, is treated of in the latter part of this
127
138 14$ CONJUGIAL LOVE
work, entitled ADULTEROUS LOYE AND ITS SINFUL PLEASURES 3
where it is fully described with all its varieties. But what the
unchaste principle is, and what the non-chaste, and with what
persons each of them prevails, shall be illustrated in the follow-
ing order: I. The chaste principle and the non-chaste are predi-
cated only of marriages and of such things as relate to marriages.
II. The chaste principle is predicated only of monoc/amical mar-
riages ', or of the marriage of one man with one wffe. III. The
Christian conjugial principle alone is chaste. I v . Love truly
Gonjugial is essential chastity. Y. All the delights of love truly
conjugial, even the ultimate, are chaste. YI. With those who are
made spiritual bytheLord^ conjugial love is more and more puri-
fied and rendered chaste. YII. The chastity of marriage exists
o.y a total renunciation of whoredoms from a principle of religion.
YIIL Ghastity cannot be predicated of infants, or of boys and
girls, or of young men ana virgins "before they feel in themselves
the love of the sex. IX. Chastity cannot bepredicated of eunuchs
so born^ or of eunuchs so made. X. Chastity cannot bepredicated
of those who do not believe adulteries to be evils in regard to re-
ligion and still less of those who do not believe them to be hurt-
ful to society. XI. Chastity cannot be predicated of those who
abstain from adulteries only for various external reasons. XII.
Chastity cannot bepredicated of those who believe marriages to
be unchaste. XIIL Chastity cannot be predicated of those who
have renounced marriage by vows of perpetual celibacy, unless*
there be and remain in them the love of a life truly conjugial
XIY. A state of marriage is to be preferred to a state of celibacy
We will now proceed to an explanation of each article.
139. I. THE CHASTE PRINCIPLE AHD THE NON-CHASTE ABE
PREDICATED ONLY OF MARRIAGES AND OF SUCH THINGS AS RE-
LATE TO MARRIAGES. The reason of this is, because, as will be
shewn presently, love truly conjugial is essential chastity ; arid
the love opposite to it, which is called adulterous, is essential
unchastity; so far therefore as any one is purified from the latter
love, so far he is chaste ; for so far the opposite, which is des-
tructive of chastity, is taken away ; whence it is evident that the
purity of conjugial love is what is called chastity. Nevertheless
there is a conjugial love which is not chaste, and yet it is not un-
chastity ; as is the case with married partners, who, for various
external reasons, abstain from the effects of lasciviousness so as
not to think about them ; howbeit, if that love is not purified in
their spirits, it is still not chaste ; its form is chaste, but it has
tDt in it a chaste essence.
140. The reason why the chaste principle and the non- chaste
are predicated of such things as relate to marriages, is, because
the conjugial principle is inscribed on both sexes from inmost
principles to ultimates; and a man's quality as to his thoughts
and affections, and consequently as to his bodily actions and
128
AND ITS CHASTE DELIGHTS. 14:0 142
behaviour, is according thereto. That this is the case, appears
more evidently from such as are unchaste. The unchaste prin
ciple abiding in their minds is heard from the tone of their voice
in conversation, and from their applying whatever is said, even
though it be chaste, to wanton and loose ends ; (the tone of the
voice in conversation is grounded in the will-affection, and the
conversation itself is grounded in the thought of the understand-
ing ;) which is a proof that the will and the understanding, with
everything belonging to them, consequently the whole mind, and
thence everything belonging to the body, from inmost principles
to ultimates, abound with what is unchaste. I have been in-
formed by the angels, that, with the greatest hypocrites, the
unchaste principle is perceivable from hearing their conversa-
tion, however chastely they ma} r talk, and also is made sensible
from the sphere that issues from them ; which is a further proof
that unchastity resides in the inmost principles of their minds,
and thence in the inmost principles of their bodies, and that the
latter principles are exteriorly covered like a shell painted with
figures of various colors. That a sphere of lasciviousness issues
forth from the unchaste, is manifest from the statutes prescribed
to the sons of Israel, ordaining that everything should be unclean
that was touched even by the hand of those who were defiled by
eiich unchaste persons. From these considerations it may be
concluded that the case is similar in regard to the chaste, viz.,
that with them everything is chaste from inmost principles to
ultimates, and that this is an effect of the chastity of conjugial
love. Hence it is, that in the world it is said, " "to the pure all
things are pure, and to the defiled all things are defiled*"
144. THE CHASTE PRINCIPLE is PBEDICATED ONLY OF MONO-
GAMICAL MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH
ONE WIFE. The reason of this is, because with them conjugial
love does not reside in the natural man, but enters into the spi-
ritual man, and successively opens to itself a way to the essential
spiritual marriage, or the marriage of good and truth, which is
its origin, and conjoins itself therewith ; for that love enters
according to the inc**e?e of wisdom, which is according to
the implantation of the church from the Lord, as has been
abundantly shewn above. This cannot be effected with j>olyga-
mists ; for they divide conjugial love ; and this love when divided,
is not unlike the love of the sex, which in itself is natural ; but
on this subject something worthy of attention may be seen io
the section on POLYGAMY.
142. Ill, THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE is
CHASTE, This is, because love truly conjugial keeps pace with
the state of the church in man (homo\ and because the state of
the church is from the Lord, as has been shewn in the foregoing
section, n. 130, 131, and elsewhere; also because the church in
its genuine truths is in the Word, and the Lord is there present
9
142 144 CONJUGIAL LOVE
in those truths. From these considerations it follows, that the
chaste coiyugial principle exists nowhere but in the Christian
world, and still that there is a possibility of its existing elsewhere.
By the Christian conjugial principle we mean the marriage of one
man with one wife. That this conjugial principle is capable of
being ingrafted into Christians, and of being transplanted heredi
tarily into the offspring from parents who are principled in love
truly conjugial, and that hence both the faculty and the inclina-
tion to grow wise in the things of the church and of heaven may
become connate, will be seen in its proper place. Christians, if
they marry more wives than one, commit not only natural but
also spiritual adultery : this will be shewn in the section on
POLYGAMY.
143, IY, LOVE TETJLY CONJUGIAL IS ESSENTIAL CHASTITY.
The reasons for this are, 1. Because it is from the Lord, and
corresponds to the marriage of the Lord and the church. 2.
Because it descends from the marriage of good and truth. 3.
Because it is spiritual, in proportion as the church exists with
man (homo}. 4. Because it is the foundation and head of all
celestial and spiritual loves. 5. Because it is the orderly
seminary of the human race, and thereby of the angelic heaven.
6. Because on this account it also exists with the angels of hea-
ven, and gives birth with them to spiritual offspring, which
are love and wisdom. 7. And because its uses are thus more
excellent than the other uses of creation. From these conside-
rations it follows, that love truly conjugial, viewed from its
origin and in its essence, is pure and holy, so that it may be
called purity and holiness, consequently essential chastity : but
that nevertheless it is not altogether pure, either with men or
angels, may be seen below in article V L, n. 146.
144. Y. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL,
EVEN THE ULTIMATE, AEE CHASTE. TlllS follows from what
has been above explained, that love truly conjugial is essential
chastity, and from the considerations that delights constitute its
life. * That the delights of this love ascend and enter heaven,
and in the way pass through the delights of the heavenly loves,
in which the angels of heaven are principled ; also, that they
conjoin themselves with the delights of the conjugial love of the
angels, has been mentioned above. Moreover, I have heard it
declared by the angels, that they perceive those delights with
themselves to be exalted and filled, while they ascend from chaste
marriages on the earths : and when some by-standers, who were
unchaste, inquired concerning the ultimate delights whether
they were chaste, they assented and said, " How should it be
otherwise ? Are not these the delights of true conjugial love in
their fulness?" The origin, nature, and quality of the delights
of this love, may be seen above, n. 69 : and also in the MEMO
BAJBLE RELATIONS, especially those which follow.
130
AND ITS CHASTE DELIGHTS. 145, 14-6
145 VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE
LORD, CONJUGIAL LOVE 18 MORE AND MORE PURIFIED AND
RENDERED CHASTE. The reasons for this are, 1. Because the
first love, by which is meant the love previous to the nuptials
and immediately after them, partakes somewhat of the love of
the sex, and thus of the ardor belonging to the body not as yet
moderated by^ the love of the spirit 2. Because a man (homo)
from natural is successively mac 3 spiritual ; for he becomes spi-
ritual in proportion as his rational principle, which is fche medium
between heaven and the world, begins to drive a soul from influx
out of heaven, which is the case so far as it is affected and de-
lighted with wisdom ; concerning which wisdom see above, n.
ISO ; and in proportion as this is effected, in the same propor-
tion his mind is elevated into a superior aura, which is the con-
tinent of celestial light and heat, or, what is the same, of the
wisdom and love in which the angels are principled ; for hea-
venly light acts in unity with wisdom, and heavenly heat with
love ; and in proportion as wisdom and the love thereof increase
with married pairs, in the same proportion conjugial love is puri-
fied with them ; and as this is effected successively, it follows
that conjugial love is rendered more and more chaste. This
spiritual purification may be compared with the purification
of natural spirits, which is effected by the chemists, and is
called defecation, rectification, castigation, acution, decanta-
tion, and sublimation ; and wisdom purified may be compared
with alcohol, which is a highly rectified spirit. 3. Now as spi-
ritual wisdom in itself is of such a nature that it becomes more
and more warmed with the love of growing wise, and by virtue
of this love increases to eternity ; and as this is effected in pro-
portion as it is perfected by a kind of defecation, castigation,
rectification, acution, decantation, and sublimation, and this
by elevating and abstracting the intellect from the fallacies
of the senses, and the will from the allurements of the body ;
it is evident that conjugial love, whose parent is wisdom, is in
like manner rendered successively more and more pure, and
thereby chaste. That the first state of love between married
partners is a state of heat not yet tempered by light ; but that
it is successively tempered in proportion as the husband is per-
fected in wisdom, and the wife loves it in her husband, may bo
seen in the MEMORABLE RELATION, n. 137.
146. It is however to be observed, that there is no conjugial
love altogether chaste or pure either with men (homines) or with
angels; there is still somewhat not chaste or not pure which
adjoins or subjoins itself thereto ; but this has a different origin
from that which gives birth to what is unchaste : for with the
angels the chaste principle is above and the non-chaste beneath ,
and there is as it were a door with a hinge interposed by the
Lord, which is opened by determination, and is carefully pro
131
146 148 CONJUOIAL LOVE
vented from standing open, lest the one principle should pass
into the other, and they should mix together : for the natural
principle of man from his birth is defiled and fraught with evils ;
whereas his spiritual principle is not so, because its birth is from
the Lord, for it is regeneration; and regeneration is a successive
separation from the evils to which a man is naturally inclined.
That no love with either men or angels is altogether pure, or
can be pure ; but that the end, purpose, or intention of the
will, is principally regarded by the Lord : and that therefore so
fai as a man is principled in a good end, purpose, or intention,
and perseveres therein, so far he is initiated into purity, and so
far he advances and approaches towards purity, may be seen
above, n. 71.
147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL
EEFDISrCIATION' OF WHOREDOMS FEOM A PRINCIPLE OF RELIGION.
The reason of this is, because chastity is the removal of unchas-
tity ; it being a universal law, that so far as any one removes
evil, so far a capacity is given for good to succeed in its place ;
and further, so far as evil is hated, so far good is loved ; and
also vie versa / consequently, so far as whoredom is renounced,
so far the chastity of marriage enters. That conjugial love is
purified and rectified according to the renunciation of whore-
doms, every one sees from common perception as soon as it is
mentioned and heard ; thus before confirmation ; bmt as all have
not common perception, it is of importance that the subject
should also be illustrated in the way of proof by such conside-
rations as may tend to confirm it. These considerations are,
that conjugial love grows cold as soon as it is divided, and this
coldness causes it to perish; for the heat of unchaste love ex-
tinguishes it, as two opposite heats cannot exist together, but
one must needs reject the other and deprive it of its potency.
Whenever therefore the heat of conjugial love begins to acquire
a pleasant warmth, and from a sensation of its delights to bud
and flourish, like an orchard and garden in spring; the latter
from the vernal temperament of light and heat from the sun of
the ^natural world, but the former Irom the vernal temperament
of light and heat from the sun of the spiritual world.
148. There is implanted in every man (homo) from creation,
and consequently from his birth, an internal and an external
conjugial principle; the internal is spiritual, and the external
natural : a man comes first into the latter, and as he becomes
spiritual, he comes into th& former. If therefore he remains
in^the external or natural conjugial principle, the internal or
spiritual conjugial principle is veiled or covered, until he knows
nothing respecting it ; yea, until he calls it an ideal shadow
without a substance : but if a man becomes spiritual, he then
begins to know something respecting it, and afterwards to per-
xujO
AND ITS CHASTE DELIGHTS. 148 150
ceive something of its quality, and successively to be made
sensible of its pleasantness, agreeableness, and delights ; and
in proportion as this is the case, the veil or covering between
the external and internal, spoken of above, begins to be at-
tenuated, and afterwards as it were to melt, and lastly to be
dissolved and dissipated. When this effect takes place, the ex-
ternal conjugial principle remains indeed ; but it is continually
purged and purified from its dregs by the internal ; and this
until the external becomes as it were the face of the internal,
and derives its delight from the blessedness which is in the
internal, and at the same time its life, and the delights of its
potency. Such is the renunciation of whoredoms, by which
the chastity of marriage exists. It may be imagined, that
the external conjugial principle, which remains after the in-
ternal has separated itself from it, or it from itself, resembles
the external principle not separated : but I have heard from
the angels that they are altogetherualike ; for that the external
principle in conjunction with the internal, which they called the
external of the internal, was void of all lasciviousness, because
the internal cannot be lascivious, but only be delighted chastely ;
and that it imparts the same disposition to its external, wherein
it is made sensible of its own delights: the case is altogether
otherwise with the external separated from the internal ; this
they said, was lascivious in the whole and in every part
They compared the external conjugial principle derived from
the internal to excellent fruit, whose pleasant taste and flavor
insinuate themselves into its outward rind, and form this into
correspondence with themselves ; they compared it also to a
granary, whose store is never diminished, but is continually re-
cruited according to its consumption ; whereas they compared
the external principle, separate from the internal, to wheat in a
winnowing machine, when it is put in motion about its axis; in
which case the chaff only remains, which is dispersed by the
wind; so it is with the conjugial principle, unless the adulterous
principle be renounced.
149. The reason why the chastity of marriage does not exist
by the renunciation of whoredoms, unless it be made from a
principle of religion, is, because a man (homo} without religion'
is not spiritual, but remains natural ; and. if the natural man
renounces whoredoms, still his spirit does not renounce them ;
and thus, although it seems to himself that he is chaste by such
renunciation, yet nevertheless unchastity lies inwardly concealed
like corrupt matter in a wound only outwardly healed. That
conjugial love is according to the state of the church with man,
may be seen above n* 130. More on this subject may be seen
in the exposition of article XI.
150. VIII. CHASTITY CANNOT BE PBBDIOATED OF or-
FAOT8, OB OF BOYS AND GIRLS, OB OF TODNG-* MEN ANO
133
150 125 OOSTJTOIAL LOVE
GINS BKFORT5 THEY FEEL IN THEMSELVES THE LOVE OF THB
SKX. This is because the chaste principle and the unchaste are
predicated only of marriages, and of such things as relate to mar-
riages, as may be seen above, n. 139 ; and ol those who know
nothing of the things relating to marriage, chastity is not pre-
dicable ; for it is as it were nothing relating to them; and no*
thing cannot be an object either of affection or thought ; but after
this nothing there arises something, when the first motion to-
wards marriage is felt, which is the love of the sex. That virgins
and young men, before they feel in themselves the love of the sex ;
are commonly called chaste, is owing to ignorance of what chas-
tity is.
151. XL CHASTITY CANNOT BE PREDICATED OF EUNUCHS
BO BORN, OR OF EUNUCHS so MADE* Eunuchs so born are those
more especially with whom the ultimate of love is wanting from
birth ; and ^ as in such case the first and middle principles are
without a foundation on which to stand, they have therefore no
existence; and if they exist, the persons in whom they exist
have no concern to distinguish between the chaste principle and
the unchaste, each being indifferent to them ; but of these
persons there are several distinctions. The case is nearly the
same with eunuchs so made as with some eunuchs so born ; but
eunuchs so made, as they are both men and women, cannot
possibly regard conjugial love any otherwise than as a phantasy,
and the^ delights thereof as idle stories. If they have any incli-
nation, it is rendered mute, which is neither chaste nor unchaste:
and what is neither chaste nor unchaste, derives no quality from
either the one or the other.
^52. X. CHASTITY CANNOT BIS PREDICATED OF THOSE WHO
DO NOT BBUMVM ADULTEIUB8 TO 3E KVIJLS IN REGARD TO RKLI-
aiON; AND STILL LESS OF THOSE WHO DO Wf BBJUBVffl THEM
ro BE HURTFUL TO SOCIETY. The reason why chastity cannot be
predicated of such is, because they neither know what chastity la
nor even that it exists; for chastity relates to marriage, as was
shewn in the first article of this section. Those who do not
believe adulteries be evil in regard to religion, regard even
marriages as unchaste ; whereas religion with married pairs con*
titntes their chastity; thus such persons have nothing chaste in
them, and therefore it is in vain to talk to them of cliastity ;
these are confirmed adulterers : but those who do not believe
adulteries to be hurtful to society, know still less than the others,
either what chastity is or eveix that it exists'; for they are adul-
terers from a determined ,j)tirpow t if they aay ; that marriages are
less unchaste than adulteries, they say so merely with the 'mouth,
but not with the heart, because marriages with them are cold,
and those who speak from such cold concerning chaste heat,
eaimot have an idea of chaste heat in regard to comugial 1 tyveu
The nature and quality of such persons, and of the ideits of tlieir
thought, andUenceof the interior principles of
ITS CHASTE DELIGHTS. 152154:
will be seen in the second part of this work, ADULTEROUS LOVE
AND ITS SINFUL PLEASURES.
153. XL CHASTITY CANNOT BE PREDICATED OF THOSE WHO
ABSTAIN FROM ADULTERIES ONLY FOE VABIOUS EXTERNAL KEA-
SONS. Many believe that the mere abstaining from adulteries in
the body Is chastity ; yet this is not chastity, unless at the same
time there is an abstaining in spirit. The spirit of man (homo),
by which is here meant his mind as to affections and thoughts,
constitutes the chaste principle and the unchaste, for hence it
flows^into the body, the body being in all cases such as the mind
or spirit is. Hence it follows, that those who abstain from adul-
teries in the body, without being influenced from the spirit are
not chaste ; neither are those chaste who abstain from them in
spirit as influenced from the body. There are many assignable
causes which make a man desist from adulteries in the body, and
also in the spirit as influenced from the body ; but still, he that
does not desist from them in the body as influenced from the
spirit, is unchaste ; for the Lord says, " That whosoever looketh
upon another^ woman, so as to lust after her, hath already com-
mitted adultery with her in his heart" Matt. v. 28. It is im-
possible to enumerate all the causes of abstinence from adulteries
in the body only, they being various according to states of mar-
riage, and also according to states of the body; for there are
some persons who abstain from them from fear of the civil law
and its penalties ; some from fear of the loss of reputation and
thereby of honor ; some from fear of diseases which may be
thereby contracted ; some from fear of domestic quarrels on the
part of the wife, whereby the quiet of their lives may be dis-
turbed ; some from fear of revenge on the part of the husband or
relations ; some from, fear of chastiseinent from the ^servants of
the family ; some also abstain from motives of poverty, avarice,
or imbecility, arising either from disease, from abuse, from age,
or from impotence. Of these there are some also, who, because
they cannot or dare not commit adultery in the body, condemn
adulteries in the spirit ; and thus they speak morally against
adulteries, ana in favor of marriages ; but such person, unless in
spirit they call adulteries accursed, and this from a religious
principle in the spirit, are still adulterers; for although they do
not commit them in tne body, yet they do in the spirit; where-
fore after death, when they become spirits, they speak openly in.
favor of them. From these considerations it is manifest, that
even a wicked person may shun adulteries as hurtful ; but that
none but a Christian can shun them as sins* Hence then the
truth of the proposition is evident, that chastity cannot be pre-
dicated of those who abstain from adulteries merely for various
external reasons.
154. XIL CHASTITY OAHNOT BB PREDICATED OF THOSE WHO
BBLIBVB KAABXA&EB TO BB -0NOHABTB. These, like the petSODI
135
155 coN,rtiGiAL LOTS
spoken of just above, n, 152, do not know either what chastity
is, or even that it exists ; and in this respect they are like those
who make chastity to consist merely in celibacy, of whom wo
shall speak presently.
155. XIII. CHASTITY OAOTOT BE PREDICATED OF THOSE WHO
HAVE RENOUNCED MAEKIAGE BY VOWS OF PERPETUAL CELIBACY",
UNLESS THERE BE AND BEKAIN IN THEM THE LOVE OP A LIFE
TRULY eoiuuGiAx,. The reason why chastity cannot be pre-
dicated of these, is, because after a vow of perpetual celibacy,
conjugal love is renounced; and yet it is of this love alone
that chastity can be predicated : nevertheless there still remains
an inclination to the sex implanted from creation, and conse-
quently innate by birth; and when this inclination is restrained
and subdued, it must needs pass away into heat, and in some
cases into a violent burning, which, in rising from the body
into the spirit, infests it, and with some persona defiles it; and
there may be instances where the spirit thus defiled may defile
also the principles of religion, casting them down from theii
internal abode, where they are in holiness, into things external,
where they become mere matters of talk and gesture ; therefore
it was provided* by the Lord, that celibacy should have place
only with those who are in external worship, as is the case with
all who do not address themselves to the Lord, or read the
"Word. With such, eternal life is not so much endangered by
vows of celibacy attended with engagements to chastity, as it Is
with those who are principled in internal worship: moreover, in
many instances that state of life is not entered upon from any
freedom of the will, many being engaged therein before they
attain to freedom grounded in reason, and some in consequence
of alluring worldly motives. Of those who adopt that state with
a view to have their minds disengaged from the world, that
they may be more at leisure to apply themselves to divine things,
those only are chaste with whom the'love of a life truly con-
jugial either preceded that state or followed it, and with whom
it remains; for the love of a life truly conjugial is that alone
of which chastity is predicated, Wherefore also, after death,
all who have lived in monasteries are at length freed from their
vows and set at liberty, that, according to the interior vows and
desires of their love, they may be led to choose a lifo either con*
jiigial or extra-conjugial : if in such case they enter into con
jugial life, those Who have loved also the spiritual things of
divine worship are |iven in marriage in heaven ; but those who
enter into extra-coirjngial life are sent to their like, who dwell
on the confines ot heaven. I have inquired of the angels,
whether those who have devoted themselves to works of piety >
and given themselves up entirely to divine worship, and who thus
have withdrawn themselves from the snares of the world and the
concupiscences of the flesh, and with this view have vowed per-
136
AND ITS OIUSTB DELIQHTS. 155151*
petnal virginity, are received into heaven, and there admitted
among the blessed to enjoy an especial portion of happiness
according to their faith. To this the angels replied, that such
are indeed received into heaven ; but when they are made
sensible of the sphere of coiyugial love there, they become sad
and fretful, and then, some of their own accord, some by asking
leave, and some from being commanded, depart and are dis-
missed, and when they are out of that heaven, a way is opened
for them to their consociatos, who had been in a similar state of
life in the world ; and then frqju being fretful they become
cheerful, and rejoice together. ' ^
156. XIV, A STATE OF MARRIAGE IS TO BE PREFERRED TO A
STATE OP CELIBACY. This is evident from what has been said
above respecting marriage and celibacy. A state of marriage is
to be preferred because it is a state ordained from creation ;
because it originates in the marriage of good and truth ; because
it corresponds with the marriage of the Lord and the church ;
because the church and conjngial love are constant companions ;
because its use is more excellent than all the other uses of the
things of creation, for thence according to order is derived the
increase of the human race, and also of the angelic heaven,
which is formed from the human race: moreover, marriage con-
stitutes the completeness of a man (homo) ; for by it he becomes
a complete man, as will be shewn in the following chapter. All
these things are wanting in celibacy. But if the proposition be
taken for granted, that a state of celibacy is preferable to a state
of marriage, and if this proposition be left to the mind's ex-
amination, to be assented to and established by confirming
proofs, then the conclusion must be, that marriages are not holy,
neither can they be chaste ; yea, that chastity in the female sex
belongs only to those, who abstain from marriage and vow per-
petual virginity ; and moreover, that those who nave vowed per-
petual celibacy are understood by the eunuchs who make them*
#d es eunuchs for the Mnodom of heaven's safc^ Matt, xix. 12 ;
not to mention other conclusions of a like nature ; which, being
grounded in a proposition that is not true, are also not true.
The eunuchs who make themselves eunuchs for the kingdom of
heaven's sake, are spiritual eunuchs, who are such as in mar-
ria ea abstain from the evils of whoredoms : that Italian euuucha
are not meant, is evident,
# # # * *
15L* To the above I shall add TWO MEMORABLE RELATIONS.
DfctlUy JL B0 LJUttU JUU Cll'B UVLUC AiyUl UU13 O^JUUVl VA wtDUimi, CU.IVI,
are made glad by what you heard there ; and asl perceive that you
are not a full inhabitant of this world, because you are at the
137
LOVE
same time in the natural world, and therefore know nothing
of our otympic gymnasia, where the ancient sophi meet together,
and by the information they collect from every new comer, learn
what changes and successions wisdom has undergone and is still
undergoing in your world ; if you are willing I will conduct you
to the place where several of those ancient sophi and their sons,
that is, their disciples, dwell." So he led me to the confines
between the north and east ; and while I was looking that way
from a rising ground, lo ! I saw a city, and on one side of it two
small hills ; that which was nearer to the city being lower than
the other. " That city," said he, is called Athens, the lower
hill Parnassus, and the higher Helicon. They are so called,
because in the city and around it dwell the wise men who for-
merly lived in Greece, as Pythagoras, Socrates, Aristippus,
Xenophon, with their disciples and scholars." On my asking
him concerning Plato and Aristotle, he said, " They and their
followers dwell in another region, because they taught principles
of rationality which relate to the understanding ; whereas the
former taught morality which relates to the life." He further
informed me, that it was customary at times to depute from the
city of Athens some of the students to learn from the literati of
the Christians, what sentiments they entertain at this day re-
specting G-od, the creation of the universe, the immortality of the
soul, the relative state of men and beasts, and other subjects of
interior wisdom : and he added, that a herald had that "day an-
nounced an assembly, which was a token that the emissaries had
met with some strangers newly arrived from the earth, who had
communicated some curious information. We then saw several
persons going from the city and its suburbs, some having tLeir
heads decked with wreaths of laurel, some holding palms in their
hands, some with books under their arms, and some with pens
under the hair of the left temple. We mixed with the company,
and ascended the hill with them ; and lo ! on the top was an
octagonal palace, which they called the Palladium, into which we
entered ; within there were eight hexangular recesses, in each of
which was a book-case and a table : at these recesses were seated
the laureled sophi^ and in the Palladium itself there were seats
cut out of the rock, ou which the rest were seated. A door on
the left was then opened, through which the two strangers newty
arrived from the earth were introduced ; and after tne compli-
ments of salutation were paid, one of the laureled sophi asked
them, "WHAT NEWS FI*OM THE EAETH?" They replied, "Thia
is news, that in forests there have been found man like beasts, or
beasts like men ; from their face and body thev were known to
have been born men, and to have been lost or left in the forests
when they were two or three years old ; they were not able to
give utterance to any thought, iror could they learn to articulate
the voice into any distinct expression ; neither did they know the
133
AND ITS CHASTE DELIGHTS. 151*, 152*
food suitable for them as the beasts do, but put greedily into
their mouths whatever they found in the forest, whether it was
clean or unclean ; besides many other particulars' of a like nature :
from which some of the learned among us have formed several
conjectures and conclusions concerning the relative state of men
and beasts." On hearing this account, some of the ancient sophi
asked, " What were the conjectures and conclusions formed from
the circumstances you have related?" The two strangers re-
plied, " There were several : but they may all be comprised under
the following: 1. That a man by nature, and also by birth, is
more^stupid and consequently viler than any beast ; and that he
remains so, unless he is instructed. 2. That he is capable of
being instructed, because lie has learnt to frame articulate
sounds, and thence to speak, and thereby has begun to express
his ^ thoughts, and this successively more and more perfectly
until he has-been able to express the laws of civil society;
several of which are nevertheless impressed on beasts from their
birth. ^ 3. That beasts have rationality like men, 4. Therefore,
that if beasts could speak, they would reason on any subject as
acutely as men ; a proof of which is, that they think from reason
and prudence just as men do, 5. That the understanding is
only a modification of light from the sun ; the heat co-operating
by means of ether, so that it is only an activity of interior
nature ; and that this activity may be so exalted as to appear like
Avisdom. 6. That therefore it is ridiculous to believe that a man
lives after death any more than a beast ; unless perchance, for
some days after his decease, in consequence of an exhalation of
the life of the body, he may appear as a mist iinder the form of
a spectre, before he is dissipated into nature ; just as a shrub
raised up from its ashes, appears in the likeness of its own form.
7. Consequently that religion, which teaches a life after death, is
a mere device, in order to keep the simple inwardly in bonds by
its laws, as they are kept outwardly in bonds by the laws of the
state." ^ To this they added, that " people of mere ingenuity
reason in this manner, but not so the intelligent:" and they
were asked, " How do the intelligent reason ?" They said they
had not been informed ; but they supposed that they must rea
son differently.
152.* On hearing this relation, all those who were sitting a
the tables exclaimed, " Alas ! what times are come on the earth !
What changes has wisdom undergone ? How is she transformed
into a false and infatuated ingenuity ! The sun is set, and in his
station beneath the earth is in direct opposition to his meridian
altitude. From the case here adduced respecting such as have
been left and found in forests, who cannot see that an unin-
structod man is such as here represented ? For is not the nature
of his life determined by the nature of the instruction he receives ?
Is he not born in a state of greater ignorance than the beasts?
189
152*j 153* CON-JFGIAL LOVE
Must he not learn to walk and to speak? Supposing he rievei
learnt to walk, would he ever stand upright? And if he never
learnt to speak, W3uld he ever be able to express his thoughts ?
Is not every man such as instruction makes him, insane from
false principles, or wise from truths? and is not he that is insane
from false principles, entirely possessed with an imagination that
he is wiser than he that is wise from truths ? Are there not
instances of men who are so wild and foolish, that they are no
more like men than those who have been found in forests? Is
not this the case with such as have been deprived of memory ?
From all these considerations we conclude, that a man without
instruction is neither a man nor a beast ; but that he is a form,
which is capable of receiving in itself that which constitutes a
man ; and thus that he is not born a man, but that he is made
a man ; and that a man is born such a form as to be an organ
receptive of life from God, to the end that he may be a subject
into which God may introduce all good, and, by union with liim-
self, may make him eternally blessed. We have perceived from
your conversation, that wisdom at this day is so far extinguished
or infatuated, that nothing at all is known concerning the relative
state of the life of men and of beasts ; and hence it is that the
state of the life of man after death is not known : but those who
are capable of knowing this, and yet are not willing, and in con-
sequence deny it, as many Christians do, may fitly be compared
to such as are found in forests: not that they are rendered so
stupid from a want of instruction, but that they have rendered
themselves so by the fallacies of the senses, which are the dark-
ness of truths."
153.* At that instant a certain person standing in the middle
of the Palladium, and holding in his hand a palm, said, u Explain,
I pray, this arcanum, How a man, created a form of God, could
be changed into a form of the devil. I know that the angels of
heaven are forms of God and that the angels of hell are forms of
the devil, and that the two forms are opposite to each other, the
latter being insanities, the former wisdoms. Toll me, therefore,
how a man, created a form of God, could pass from day into such
night, as to be capable of denying God and life eternal" To
this the several teachers replied in order ; first the Pythagoreans,
next the Socratics, and afterwards the rest ; but among them
there was a certain Platonist, who spoke last ; and his opinion
prevailed, which was to this effect; That the men of the satur-
nine or golden age knew and acknowledged that they were forma
receptive of life from God ; and that on tins account wisdom waa
inscribed on their souls and hearts, and hence they saw truth
from the light of truth, and by truths perceived good from the
delight of the love thereof: but as mankind in the following ages
receded from the acknowledgement that all the truth of wisdom
<uid the consequent good of love belonging to them, continually
140
AND ITS CHASTE DELIGHTS. 153* 155*
flowed in from God, they ceased to be habitations of God ; and
then also discourse with God, and consociation with angels
ceased ; for the interiors of their minds were bent from their
direction, which had been elevated upwards to God from God, into
a direction more and more oblique, outwardly into the world,
and thereby to God from God through the world, and at length
inverted into an opposite direction, which is downwards to self;
and as God cannot be looked at by a man interiorly inverted, and
thereby averted, men separated themselves from God, and were
made forms of hell or devils. From these considerations it
follows, that in the first ages they acknowledged in heart and
soul, that all the good of love and the consequent true wisdom,
were derived to them from God, and also that they were God's
in them ; and thus that they were mere recipients of life from
God, and hence were called images of God, sons of God, and
born of God : but that in succeeding ages they did not acknow-
ledge this in heart and soul, but by a certain persuasive faith,
next by an historical faith, and lastly only with the mouth; and
this last kind of acknowledgement is no acknowledgement at aU ;
yea, it is in fact a denial at heart From these considerations it
may be seen what is the quality of the wisdom which prevails at
this day on the earth among Christians, while they do not know
the distinction between a man and a beast, notwithstanding thexi
being in possession of a written revelation, whereby they may be
inspired by God ; and hence many believe, that in case a man
lives after death, a beast must live also ; or because a beast is not
to live after death, neither will a man. Is not our spiritual light,
which enlightens the sight of the mind, become thick darkness
with them f and is not their natural light, which only enlightens
the bodily sight, become brightness to them?
154* After this they all turned towards the two strangers,
and, thanked them for their visit, and for the relation they had
given, and entreated them to go and communicate to their breth-
ren what they had heard. The strangers replied that they would
endeavor to confirm their brethren in this truth, that so far as
they ascribe all the good of charity and the truth of faith to the
Lord, and not to themselves, so far they are men, and so far they
become angels of heaven,
155.** THE SECOND MEMORABLE RELATION. One morning I
was awoke by some delightful singing which I heard at a height
above me, and in consequence, during the first watch, which is
internal, pacific, and sweet, more than the succeeding part of the
day, I was in a capacity of being kept for some time m the spirit
as it were out of the body, and of attending carefully to the
affection which was sung. The singing of heaven is an affection
of the mind, sent forth through the mouth as a tune : for the
tone of the voice in speaking, separate from the discourse of the
speaking, and grounded in the aftection of lov.e,'is what gives life
141
155* COKJITGIAL LOVF
to the speech. In that state I perceived that it was the affection
of the delights of conjngial love, which was made musical by
wives in heaven : that this was the case, I observed from the
sound of the song, in which those delights were varied in a
wonderful manner. After this I arose, and looked into the
spiritual world; and lol in the east, beneath the sun, there
appeared as it were a GOLDEN SHOWEK. It was the morning clew
descending in great abundance, which, catching the sun's rays
exhibited to my eyes the appearance of a golden shower, "in
consequence of this I became fully awake, and went forth in
the spirit, and asked an angel who then happened to meet me,
whether he saw a golden shower descending from the sun ? He
replied, that he saw one whenever he was meditating on conjngial
love; and at the same time turning his eyes towards the sun, he
added, "That shower falls over a nail, in which are three hus-
bands with their wives, who dwell in the midst of an eastern
paradise. Such a shower is seen falling from the sun over that
nail, because with those husbands and wives there resides wisdom
respecting conjugial love and its delights; with the husbands
respecting conjugial love, and with the wives respecting its
delights. 3^u.t,I jjerceive thatyon are engaged in meditatiugjxii
thedelights j>f coij^u^aTloyT: "T wnTBiefeSre concTucFy oulfoere,
SnTln^duce > you to them," He led me through paradisiacal
scenery to houses- built of olive wood, having two cedar-columns
before the gate, and introduced me to the husbands, and asked
their permission for me to converse with them in the presence of
the wives. They consented, and called their wives. These looked
into my eyes most shrewdly; upon which I asked them, " Why
do you do so?" They^ said, "We can thereby discover exqui-
sitely what is your inclination and consequent affection, and your
thought grounded in affection, respecting the love of the sox ;
and we see that you are meditating intensely, but still chastely,
concerning it." And they added, "What do you wish us to tell
you on the subject?" I replied, "Tell me, I pray, something
respecting the delights of conjugial love." The husbands as-
sented, saying, " If you are so disposed, give them some infor-
mation in regard to those delights ; their ears are chaste*" They
asked me, " Who taught you to question us respecting the
delights of that love ? Why did you not question our husbands?"
I replied, cc This angel, who accompanies me, informed me, that
wives are the recipients and sensories of those delighte, because
they are born loves ; and all delights are of love." To this
they replied with a smile, " Be prudent, and declare nothing of
this sort except ambiguously ; because it is a wisdom deeply
seated in the hearts of our sex, and is not discovered to any hus-
band, unless he be principled in love truly conjngial, There are
several reasons for this, which we keep entirely to ourselves. w
Then the husbands said, " Our wives know all the states of om
142
' AND ITS CHASTE DELIGHTS. 155*
minds, none of which are hid from them : they see, perceive, and
are sensible of whatever proceeds from our will. "We, on the
other hand, know nothing of what passes with our wives. This
faculty is given to wives, because they are most tender loves, and
as it were burning zeals for the preservation of friendship and
conjugial confidence, and thereby of all the happiness of life,
which they carefully attend to, both in regard to their husbands
and themselves, by virtue of a wisdom implanted in their love,
which is so full of prudence, that they are unwilling to say, and
consequently cannot say, that they love, but that they are loved,"
I asked the wives, "Why are you unwilling, and consequently
cannot say so?" They replied, "If the least hint of the kind
were to escape from the mouth of a wife, the husband would be
seized with coolness, which would entirely separate him from all
communication with his wife, so that he could not even bear to
look upon her ; but this is the case only with those husbands
who do not hold marriages to be holy, and therefore do not love
their wives fromspirituallove ; it is otherwise with those who do.
In the minds of the latter this love is spiritual, and by derivation
thence in. the body is natural. "We in this hall are principled in
the latter love by derivation from the former ; therefore we trust
our husbands with our secrets respecting our delights of conjugial
love. ?? Then I courteously asked them to disclose to me some
of those secrets : they then looked towards a window on the
southern quarter, ana lo ! there appeared a white dove, whose
wings shone as if they were of silver, and its head was crested
with a crown as of gold : it stood upon a bough, from which
there went forth an olive ; and while it was in the attempt to
spread out its wings, the wives said, " We will communicate
something: the appearing of that dove is a token that we may.
"Every man (wr)/ 7 they continued, "has five senses, seeing,
hearing, smelling, taste, and touch; but we have likewise a
sixth, which is the sense of all the delights of the conjugial love
of the husband ; and this sense we have in the palm? of our
hands, while we touch the breasts, arms, hands, or cheeks, of our
husbands, especially their breasts; and also while we are touched
by them. All the gladness and pleasantness of the thoughts of
tlieir minds (mentium\ all the joys and delights of their minds
(animorum), and all tlie festive and cheerful principles of their
bosoms, pass from them to us, and become perceptible, sensible,
and tangible; we discern them as exquisitely and distinctly as
the ear does the tune of a song, and the tongue the taste of
dainties ; in a word, the spiritual delights of our husbands put
on with us a kind of natural embodiment ; therefore they call us
the sensory organs of chaste conjugial love, and thence its de-
eights. But this sixth sense of ours exists, subsists, persists, and
is exalted in the degree in which our husbands love us from wis-
dom and judgement, and in which we in our turn love them from
143
155,* 156* CONJUGIAL LOVE
the same principles in them. This sense in our sex is called in
the heavens the sport of wisdom with its love, and of love with
its wisdom." From this information I became desirous of asking
further questions concerning the variety of their delights. They
aid, "It is infinite; but we are unwilling and therefore unable
to say more ; for the dove at our window, with the olive branch
under his feet, is flown away." I waited for its return, but in
vain* In the meantime I asked the husbands, "Have you a
like sense of conjngial love?" They replied, "We have a like
sense in general, but not in particular. We enjoy a general
blessedness, delight, and pleasantness, arising from the particu-
lars of our wives; and this general principle, which we derive
from them, is serenely peaceful." As they said this, lo! through
the window there appeared a swan standing on a branch of a fig-
tree, which spread out his wings and flew away. On seeing this,
the husbands said, " This is a sign for us to be silent respecting
conjugial love : come again some other time, and perhaps you
may hear more." They then withdrew, and we tooK our leave.
ON THE CONJUNCTION OF SOULS AND MINDS BT MARRIAGE,
WHICH IS MEANT BY THE LORD'S WORDS, THEY ARE NO
LONGER TWO, BUT ONE FLESH.
156.* THAT at creation there was implanted in the man and
the woman an inclination and also a faculty of conjunction as
into a one, and that this inclination and this faculty are still in
man and woman, is evident from the book of creation, and at
the same time from the Lord's words. In the book of creation,
called GENESIS, it is written, "Jehovah God builded the rib,
which ie had taken from the man, into a woman, and brought
her to the man* Ana the man said, This now is bone of my bones,
and fle&h of my flash. She shall be called Woman, because she
was taken out of man ; for this cause shall a man leave his father
and his mot her , and shall cleave to his wife : and they shall be one
flesh," chap. ii. 22 24. The Lord also says in Matthew,
u Have ye not read, that he that made them from the beginning,
made them a male and a female, and said, For this cause shall a
man leave father and mother, and shall cleave to his wife; and
they TWO SHALL BECOME OHE FLESH ? WHEREFORE THFJY ABE
so LONGER TWO, BUT ONE FLESH," chap. xix. 4 6. From this
it is evident, that the woman was created out of the man (vir),
and that each has an inclination and faculty to reunite them-
selves into a one. That such reunion means into one man
144
AND ITS CHASTE DELIGHTS.
(homo), is also evident from the book of creation, where both
together are called man (homo) ; for It is written, " In the day
that God created man (homo), he created them a male and a
female, and called their name Man (homo)," chap. v. 2. It is
there written, he called their name Adam; but Adam and man
are one expression in the Hebrew tongue : moreover, both toge-
ther are called man in the same book, chap. i. 27 ; chap. iii. 22
24. One flesh also signifies one man ; as is evident from the
passages in the Word where mention is made of all flesh, which
signifies every man, as Gen. chap. vi. 12, 13, 17, 19 ; Isaiah xl. 5, G ;
chap. xlix. 26; chap. Ixvi. 16, 23, 24; Jer, xxv. 31; chap. xxxiL
!27; chap. xlv. 5 ; Ezek. xx. -is ; chap. xxi. 4, 5 ; and other pas-
sages. But what is meant by the man's rib, which was buikled
into a woman ; what by the flesh, which was closed up in the
place thereof, and thus what by bone of my bones, and flesh of my
fleah ; and what by a father and a mother, whom a man (vir)
shall leave after marriage ; and what by cleaving to a wife, has
been shewn in the AKOAHA OCELESTIA ; in which work the two
books, Genesis and Exodus, are explained as to the spiritual
sense. It is there proved that a rib does not mean a rib,
nor flesh, flesh, nor a bone, a bone, nor cleaving to, cleaving
to; but that they signify spiritual things, which correspond
thereto, and consequently are signified thereby. That spiritual
things are understood, which from two make one man (homo), is
evident from this consideration, that conjugial love conjoins
them, and this love is spiritual. That the love of the man's wis-
dom is transferred into the wife, has been occasionally observed
above, and will be more fully proved in the following sections :
at this time it is not allowable to digress from the subject pro-
posed, which is concerning the conjunction of two married part-
ners into one flesh by a union of souls and minds. This union
we will elucidate by^ treating of it in the following order. I.
from creation there is implanted in each sex a faculty and incli-
nation, whereby they are able and willing to be conjoined together
as it were into a one* IL Conjugial love conjoins two souls^ and
thence two minds into a one. 111. The will of the wife conjoint
itself with the understanding of the man, and thence the under*
standing of the man conjoins itself with the will of the wife. IV.
The inclination to unite the man to herself is constant and per-
petual with the wife / but is inconstant and alternate with the
man. V. Conjunction is inspired into the man from the wife
according to her love, and is received "by the man according to hii
wisdom,. VI. This conjunction is effected successively from th*
forvt days of marriage; and with those who aregrineifled in Iov6
truly conjugialj is Affected more and more thoroughly^ to eternity*
YIL The conjunction of the wife with the rational wisdom oftrw
husband is greeted from within^ but with this moral wisdomjrom
without. VIIL For the sake of this conjunction, as an end^ t/w
10 145
156*, 157 CONJUGIAL LOVE
wife has a percept^cn of the affections of the husband ', and also
tke utmost prudence in moderating them. IX. Wives conceal
this perception with themselves, and hide it from their husbands,
for reasons of necessity, in order that conjugial love, friendship^
and confidence, and thereby the "blessedness of dwelhng together,
and the happiness of life may be secured. X. This perception i$
the wisdom of the wife, and is not communicable to the man /
neither is the rational wisdom of the man communicable to the
wife. XL The wife, from a principle of love, is continually think-
ing about the man's inclination to her, with the purpose of joining
him to herself; it is otherwise with the man. XII. The wife
conjoins herself to the man, by applications to the desires of his
will. XIII. The wife is conjoined to her husband by the sphere
of her life flowing from the love of him, XIV. The wife ^s con-
joined to the husband by^ the appropriation of the powers of his
virtue ; which however is effected according to the^r mutual sp'i*
ritual love. XV. Thus the wife receives in herself the image of
her husband, and thence perceives, sees, and is sensible of, his
affections. XVI. There are duties proper to the husbana, and
others pi*oper to the wife / and the wife cannot enter into the
duties proper to the husband, nor the husband into the duties pro-
per to the wife, so as to perform them aright. XVII. 2/iese
duties, also, according to mutual aid, conjoin the two into a one,
and at the same time constitute one house. XVIII. Married
partners, according to these conjunctions, become one man (homo)
more and more. JGX. Those who are principled in love truly
conjugial, are sensible of their being a united man, and as it were
one jiesfi. XX, Love truly conjugal, considered in itself ] is a
union of souls, a conjunction of minds, and an endeavor towards
conjunction in the bosoms and thence in the body. XXL The
states of this love are innocence, peace, tranquillity, inmost friend-*
8 hip, full confidence, and a mutual desire of mind and heart to do
wery good to each other / and the states derived from these are
blessedness, satisfaction, delight, and pleasure ; and from the
eternal enjoyment of these is derived heavenly felicity. XXIL
These things can only exist in the marriage of one man with one
wife. We proceed now to the explanation of those articles*
157. I. FROM CREATION THERE is JHPLANTBD IN EACH SEX
A FACULTY AND INCLINATION, WHEREBY THEY ARE ABLE ANT)
WILLING- TO BE JOINED TOGETHER, AS IT WERE INTO A ONE.
That the woman was taken out of the man, was shown jus'
above from the book of creation ; hence it follows, that there is
in each sex a faculty and inclination to join themselves together
into a one ; for that which ia taken out of anything, derives
and retains its constituent principle, from the principle proper to
the thing whence it was taken ; and as this derived principle is of
a similar nature with that from which it was derived, it seek*
after a reunion : and when it is reunited, it is as in itself when it
1*6
AND ITS CHASTE DELIGHTS. 167
is in that from whence it came, and vice ^ersa. That there is a
faculty of conjunction of the one sex with the other, or that they
are capable of being united, is universally allowed ; and also that
there is an inclination to join themselves the one with the other;
for experience supplies sufficient confirmation in both cases.
158. II. CONJUGIAL LOVJE CONJOINS TWO SOULS, AKD THENOE
TWO MINDS, INTO A ONE, Every man consists of a soul, a mind,
and a body. The soul is his inmost, the mind his middle, and
the body his ultimate constituent. As the soul is a man's inmost
principle, it is, from its origin, celestial ; as the mind is his mid-
dle principle, it is, from its origin, spiritual ; and as the body is
his ultimate principle, it is, from its origin, natural. Those
things, which, from their origin, are celestial and spiritual, are
not in space, but in the appearance of space. This also is well
known in the word; therefore it is said, that neither extension
nor place can be predicated of spiritual things. Since therefore
spaces are appearances, distances also and presences are appear-
ances. That the appearances of distances and presences in the
spiritual world are according to proximities, relationships, and
affinities of love, has been frequently pointed out and confirmed
iu small treatises respecting that world. These observations are
made, in order that it may be known that the souls and minds
of men are not in space like their bodies ; because the former, as
was said above, from their origin, are celestial and spiritual ; and
as they are not in space, they may be joined together as into a
one, although their bodies at the same time are not so joined.
This is the case especially with married partners, who love each
other intimately: but as the woman is from the man, and this
conjunction is a species of reunion, it may be seen from reason,
that it is not a conjunction into a one, bat an adjunction, close
and near according to the love, and approaching to contact with
those who are principled in love truly conjugial. This adjunc-
tion may be called spiritual dwelling together ; which takes place
with married partners who love each other tenderly, however
distant their bodies may be from each other. Many experimental
proofs exist, even in the natural world, in confirmation of these
observations. Hence it is evident, that conjugial love conjoins
two souls and minds into a one.
159. III. THE WILL OF THE WIFB CONJOINS ITSELF WITH
TJIB XJNDBESTANDma OF THE MAN, AND THENCE THE TODKB-
fcTANDIHG OF THE MAK "WITH THE WILL OF THE WIFE. The
reason of this is, because the male is born to become under
standing, and the female to become will, loving the understand
ing of the male; from which consideration it follows, tha
conjugial conjunction is that of the will of the wife with th&
understanding of the man, and the reciprocal conjunction of the
understanding of the man with the will of the wife. Every one
sees that the conjunction of the understanding and the will ia
147
159 161 CONJUGIAL LOVE
of the most intimate kind ; and that it is such, that the one
faculty can enter into the other, and he delighted from and
iu the conjunction.
160. IV. THE INCLINATION TO UNITE THE MAN TO HER-
SELF IS CONSTANT AND PERPETUAL WITH THE WIFE, BUT IN-
CONSTANT AND ALTERNATE WITH THE MAN. The reilSOll of tln3
is, because love cannot do otherwise than love and unite itself,
in order that it may be loved in return, this being its very essence
and life ; and women are born loves ; whereas men, with whom
they unite themselves in order that they may be loved in return,
are receptions. Moreover love is continually efficient ; being like
heat, flame, and fire, which perish if their efficiency is checked.
Hence the inclination to unite the man to herself is constant and
perpetual with the wife : but a similar inclination does not ope-
rate with the man towards the wife, because the man is not love,
but only a recipient of love ; and as a state of reception is absent
or present according to intruding cares, and to the varying
presence or absence of heat in the mind, as derived from various
causes, and also according to the increase and decrease of the
bodily powers, which do not return regularly and at stated
periods, it follows, that the inclination to conjunction is incon-
stant and alternate with men.
161. V. CONJUNCTION is INSPIEED INTO THE MAN FROM
T1IE WIFE ACCORDING- TO HEK LOVE, AND IS RECEIVED BY THE
MAN ACCORDING TO HIS WISDOM. That love and consequent
conjunction is inspired into the man by the wife, is at this day
concealed from the men ; yea, it is universally denied by them ;
because wives insinuate that the men alone love, and that they
themselves receive; or that the men are loves, and themselves
obediences: they rejoice also in heart when the men believe it
to be so. There are several reasons why they endeavour to per-
suade the men of this, which are all grounded iu their prudence
and circumspection ; respecting which, something shall be said in
a future part of this work, particularly in the chapter ON THK
CAUSES OF COLDNESS, SEPARATIONS, AHD DIVOEOE8 BETWEEH
MAEKIED PAKTNKRS, The reason why men receive from their
wives the inspiration or insinuation of love, is, because nothing
of conjugial love, or even of the love of the sex, is with the men,
but only with wives and females. That this is the case, has been
clearly shewn me in the spiritual world. I was once engaged in
conversation there on this subject ; and the men, in consequence
of a persuasion infused from their wives, insisted that they loved
and not the wives; but that the wives received love from them*
In order to settle the dispute respecting this arcanum, all the
females, married and unmarried, were withdrawn from the men,
and at the same time the sphere of the love of the sex was
removed with them. On the removal of this sphere, the men
were reduced to a very unusual state, such as they had never
AND ITS CHASTE DELIGHTS. 161163
before perceived, at which they greatly complained. Then, while
they were in this state, the females were brought to them, and
the wives to the husbands; and both the wives and the other
females addressed them in the tenderest and most engaging
manner ; but they were cold to their tenderness, and turned
away, and said one to another, " What is all this ? what is a
female ?" And when some of the women said that they were
their wives, they replied, "What is a wife? we do not know
you." But when the wives began to be grieved at this absolutely
cold indifference of the men, and some of them to shed tears, the
sphere of the love of the female sex, arid the conjugial sphere,
which had for a time been withdrawn from the men, was re-
stored ; and then the men instantly returned into their former
state, the lovers of marriage into their state, and the lovers of
the sex into theirs. Thus the men were convinced, that nothing
of conjugial love, or even of the love of the sex, resides with
them, but only with the wives and females. Nevertheless, the
wives afterwards from their prudence induced the men to believe,
that love resides with the men, and that some small spark of it
may pass from them into the wives. This experimental evidence
is here adduced, in order that it may be known, that wives are
loves and men recipients. That men are recipients according to
their wisdom, especially according to this wisdom grounded in
religion, that the wife only is to be loved, is evident from this
consideration, that so long as the wife only is loved, the love is
concentrated ; and because it is also ennobled, it remains in its
strength, and is fixed and permanent ; and that in any other case
it would be as when wheat from the granary is cast to the dogs,
whereby there is scarcity at home.
162. VI. THIS CONJUNCTION IB EFFECTED SUCCESSIVELY
FKOM THE FIBST PAYS OF MABBIAGE ; AND WITH THOSE WHO AKB
PRINCIPLED IN LOVE TEULY CONJUGIAL, IT IS EFFECTED MOEE
AND MOBB THOROUGHLY TO ETERNITY. The first heat of mar-
riage does not conjoin; for it partakes of the love of the sex,
which is the love of the body and thence of the spirit ; and what
is in the spirit, as derived from the body, does not long continue ;
but the love which is in the body, and is derived from the spirit,
does continue. The love of the spirit, and of the body from the
spirit, is insinuated into the souls and minds of married partners,
together with friendship and confidence. "When these two
[friendship and confidence] conjoin themselves with the first love
of marriage, there is effected conjugial love, which opens the
bosoms, and inspires the sweets of that love ; and this more and
more thoroughly, in proportion as those two principles adjoin
themselves to the primitive bve, and that love enters into them,
and vice versa*
163. V1L THE CONJUNCTION OF THE WIFE WITH THE BA
TIONAL WISDOM OF THE HUSBAND IS EFFECTED FEOM WITHIN,
349
163 165 CONJUGIAL LOVE
BUT WITH IH8 MORAL WISDOM FKOM WITHOUT!. Tliat Wisdom
with men is two-fold, rational and moral, and that their rational
wisdom is of the understanding alone, and their moral wisdom is
of the understanding arid the life together, may be concluded and
seen from mere intuition and examination. But in order that it
may be known what we mean by the rational wisdom of men, and
what by their moral wisdom, we will enumerate some of the
specific distinctions. The principles constituent of their rational
wisdom are called by various names ; in general they are called
knowledge, intelligence, and wisdom ; but in particular they are
called rationality, judgement, capacity, erudition, and sagacity ;
but as every one has knowledge peculiar to his office, therefore
they are multifarious ; for the clergy, magistrates, public officers,
nidges, physicians and chemists, soldiers and sailors, artificers and
laborers, husbandmen, &c., have each their peculiar knowledge.
To rational wisdom also appertain all the knowledge into which
young men are initiated in the schools, and by wnich they are
afterwards initiated into intelligence, which also are called by
various names, as philosophy, physics, geometry, mechanics,
chemistry, astronomy, jurisprudence, politics, ethics, history, and
several others, by which, as by doors, an entrance is made into
things rational, which are the ground of rational wisdom.
164. But the constituents of moral wisdom with men are all
the moral virtues, which have respect to life, and enter into it,
and also all the spiritual virtues, which flow from love to God
and love towards our neighbour, and centre in those loves. The
virtues which appertain to the moral wisdom of men are also of
various kinds, and are called temperance, sobriety, probity, bene-
volence, friendship, modesty, sincerity, courtesy, civility, also
carefulness, industry, quickness of wit, alacrity, munificence,
liberality, generosity, activity, intrepidity, prudence and many
others. Spiritual virtues with men are the love of religion,
charity, truth, conscience, innocence, and many more. The
latter virtues and also the former, may in general be referred to
love and zeal for religmn, for the public good, for a man's
country, for his fellow-citizens, for his parents, for his married
partner, and for Jhis children. In all these, justice and judge-
ment have dominion; justice having relation to moral, and
udgement to rational wisdom,
165. The reason why the conjunction of the wife with the
man's rational wisdom is from within, is, because this wisdom
belongs to the man's understanding, and ascends into the light
in which women are not t and this is the reason why women do
not speak from that wisdom ; but, when the conversation of the
men turns on subjects proper thereto, they remain silent and
listen. That nevertheless such subjects have place with the wives
from within, is evident from their listening thereto, and from
their inwardly recollecting what had been said, and favoring
150
AND ITS CHASTE DELIGHTS. 165- - 167
those things which they had heard from their husbands. But
the reason why the conjunction of the wife with the moral wis-
dom of the man is from without, is, because the virtues of that
wisdom for the most part are akin to similar virtaos with the
women, and partake of the man's intellectual will, with which
the will of the wife unites and constitutes a marriage ; &ndsinco
the wife knows those virtues appertaining to the man more than
the man himself does, it is said that the conjunction of the wife
with those virtues is from without.
166. VIII. FOE THE SAKE OF THIS CONJUNCTION AS AN
END, THE WIFE HAS A PERCEPTION OF THE AFFECTIONS OF THL
HUSBAND, AND ALSO THE UTMOST PRUDENCE IN MODERATING
THEM. That wives know the affections of their husbands, and
prudently moderate them, is among the arcana of con] ugial love
which lie concealed with wives. They know those affections by
three senses, the sight, the hearing, and the touch, and moderate
them while their husbands are not at all aware of it Now an
the reasons of this are among the arcana of wives, it does not
become me to disclose them circumstantially ; bnt as it is be-
coming for the wives themselves to do so, therefore four MEMO-
RABLE RELATIONS are added to this chapter, in which those rea-
sons are disclosed by the wives: two of the RELATIONS are taken
from the three wives that dwelt in the hall, over which was seen
falling as it were a golden shower ; and two from the seven wives
that were sitting in the garden of roses, A perusal of these
RELATIONS will unfold this arcanum.
167. IX. WlVES CONCEAL THIS PERCEPTION WITH THEM-
SELVES AND HIDE IT FROM THEIR HUSBANDS, FOR REASONS OF
NECESSITY, IN ORDER THAT CONJUGIAL LOVE, FRIENDSHIP, AND
CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING TO-
GETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The
concealing and hiding of the perception of the affections of the
husband by the wives, are said to be of necessity ; because if
they should reveal them, they would cause a complete alienation
of their husbands, both in mind and body, Tlxe reason of this
is, because there resides deep in the minds of many men a con-
jugial coldness, originating in several causes, which will be enu-
merated in the chapter ON THE CAUSES OF COLDNESSES, SEPARA-
TION, AND DIVORCES BETWEEN MARRIED PARTNERS. This Cohl-
ness, in case the wives should discover the affections and
inclinations of their husbands, would burst forth from its hiding
places, and communicate its cold, first to the interiors of the
mind, afterwards to the breast, and thence to the ultimates of
love which are appropriated to generation ; and these being
affected with cold, com ugial love would be banished to such a
degree, that there wotild not remain any hope of friendship, of
confidence, of the blessedness of dwelling together, and thence
of the happiness of life ; when nevertheless wires are continually
151
167171 CONJUG-IAL LOVE
feeding on tin's hope. To make this open declaration, that they
know their husbands' affections and inclinations of love, carries
with it a declaration and publication of their own love: and it is
well known, that so far as wives make such a declaration, so far
the men grow cold and desire a separation. From these consi-
derations the truth of this proposition is manifest, that the rea-
sons why wives conceal their perception with themselves, and
hide it from their husbands, are reasons of necessity.
168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE,
JIND IS NOT COMMUNICABLE TO THE MAN J NEITHER IS THE RA-
TIONAL WISDOM OF THE MAN COMMUNICABLE TO THE WIFE. This
follows from the distinction subsisting between the male prin-
ciple and the female. The male principle consists in perceiving
from the understanding, and the female in perceiving from love:
and the understanding perceives also those things which are
above the body and are out of the world; for the rational and
spiritual sight reaches to such objects ; whereas love reaches no
further than to what it feels ; when it reaches further, it is in
consequence of conjunction with the understanding of the man
established from creation : for the understanding has relation to
light, and love to heat; and those things which have relation to
light., are seen, and those which have relation to heat, are felt
From these considerations it is evident, that from the universal
distinction subsisting bet ween the male principle and the female,
the wisdom of the wife is not communicable to the man, neither
is the wisdom of the man communicable to the wife : nor, fur-
ther, is the moral wisdom of the man communicable to women,
so far as itpartakes of his rational wisdom.
169. XL THE WIFE FROM A PRINCIPLE OF LOVE IN CONTIN-
UALLY THINKING- ABOUT THE MAN J S INCLINATION TO I1KE, WITH
THE PDBPOSE OF JOINING HIM TO HERSELF.* IT IS OTHERWISE
WITH THE MAN. This agrees with what was explained above ;
namely, that the inclination to unite the man to herself is con-
stant and perpetual with the wife, but inconstant and alternate
with the man ; see n. 160 : hence it follows, that the wife's
thoughts are continually employed about her husband's inclina-
tion to her, with the purpose of joining him to herself. Her
thoughts concerning ner husband are interrupted indeed by
domestic concerns ; but still they remain in the affection of her
love ; and this affection does not separate itself from the thoughts
with women, as it does with men : these things, however, I
relate from hearsay ; see the two MEMORABLE RELATIONS from
the seven wives sitting in the rose-garden, which are annexed to
Borne of the following chapters.
170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY
APPLICATIONS TO THE DESIRES OF HIS WILL. This being gene-
rally known and admitted, it is needless to explain it
171. XIII. THE WIFE is CONJOINED TO HER HUSBAND BY
152
AND ITS CHASTE DELIGHTS. 171
THE SPHERE OF HEK LIFE FLOWING FEOM THE LOVE OF HTM,
There flows, yea there overflows, from every man (homo) a spi
ritual sphere, derived from the affections of his love, which en-
compasses him, and infuses itself into the natural sphere derived
from the body, so that the two spheres are conjoined. That
a natural sphere is continually flowing, not only from men, but
a so from beasts, yea from trees, fruits, flowers, and also from
metals, is generally known. The case is the same in the spiritual
world ; but the spheres flowing from subjects in that world are
spiritual, and those which emanate from spirits and angels are
altogether spiritual ; because there appertain thereto affections
of love, and thence interior perceptions and thoughts. This is
the origin of all sympathy and antipathy, and likewise of all
conjunction and disjunction, and, according thereto, of presence
and absence in the spiritual world : for what is of a similar
nature or concordant causes conjunction and presence, and what
is of a dissimilar nature and discordant causes disjunction and
absence ; therefore those spheres cause distances in that world.
What effects those spiritual spheres produce in the natural
world, is also known to some. The inclinations of married
partners towards each other are from no other origin. They are
united by unanimous and concordant spheres, and disunited by
adverse and discordant spheres ; for concordant spheres are
delightful and grateful, whereas discordant spheres are unde-
lighfcful and ungrateful I have been informed by the angels,
who are in a clear perception of those spheres, that every part of
a man, both interior and exterior, renews itself; which is effected
by solutions and reparations; and that hence arises the sphere
"which continually issues forth. I have also been informed that
thfs sphere encompasses a man on the back and on the breast,
lightly on the back, but more densely on the breast, and that
the sphere issuing from the breast conjoins itself with the respi-
ration ; and that this is the reason why two married partners,
who are of different minds and discordant affections, lie in bed
back to back, and, m the other hand, why those who agree in
minds and affections, mutually turn towards each other. 1 have
been further informed by the angels, that these spheres, because
they flow from every part of a man {homo}, and are abundantly
continued around him, conjoin and disjoin two married part-
ners not only externally, but also internally ; and that hence
come all the differences and varieties of conjugial love. Lastly,
I have been informed, that the sphere of love, flowing from a
wife who is tenderly loved, is perceived in heaven as sweetly
fragrant, by far more pleasant than it is perceived in the world
by a newly married man during the first days after marriage.
From these considerations is manifested the truth of the asser-
tion, that a wife is conjoined to a man by the sphere of her life
flowing from the love of him*
153
172, 173 OONJUGIAL LOVE
172. XIV, THE WIFE is CONJOINED TO THE HUSBAND ur
THE APPROPRIATION OF THE POWERS OF HIS VIRTUE ; WHICH
HOWEVER IS EFFECTED ACCORDING TO THEIR MUTUAL SPIRITUAL
LOVE. That this is the case, I have also gathered from the
mouth of angels. They have declared that the prolific principles
imparted from the husbands are received universally by the wives
and add themselves to their life; and that thus the wives lead n
life unanimous, and successively more unanimous with their hus-
bands ; and that hence is effectively produced a union of souls
and a conjunction of minds. They declared the reason of this
was, because in the prolific principle of the husband is his soul,
and also his mind as to its interiors, which are conjoined to the
soul. They added, that this was provided from creation, in order
that the wisdom of the man, which constitutes his soul, may be
appropriated to the wife, and that thus they may become, accord-
ing to the Lord's words, one flesh : and further, that this was pro-
vided, lest the husband (homovir) from some caprice should leave
the wife after conception. But they added further, that applica-
tions and appropriations of the life of the husband with the wife are
effected according to conj ugial love, because love which is spiritual
union, conjoins ; and that this also is provided for several reasons.
173. XV. TlIUS THE WIFE RECEIVES IN HERSELF THE IMAGE
OF HER HUSBAND, AND THENCE PERCEIVES, SEES, AND IS SENSIBLE
OF, HIS AFFECTIONS. From the reasons above adduced it follows
as an established fact, that wives receive in themselves those
things which appertain to the wisdom of their husbands, thus
which are proper to the souls and minds of their husbands, and
thereby from virgins make themselves wives. The reasons from
which this follows, are, 1. That the woman was created out of
the man. 2. That hence she has an inclination to unite, and as
it were to reunite herself with the man. 3. That by virtue of
this union with her partner, and for the sake of it, the woman is
born the love of the man, and becomes more and more the love
of him by marriage ; because in this case the love is continually
employing its thoughts to conjoin the man to itself. 4. That
the woman is conjoined to her only one (unico suo) by applica-
tion to the desires of his life. 5. That they are conjoined by
the spheres which encompass them, and which unite themselves
universally and particularly according to the quality of the con*
jugial love with the wives, and at the same time according to the
quality of the wisdom recipient thereof with the husbands. 6.
juhatthey are also conjoined by appropriations of the powers of
the husbands by the wives. 7. From which reasons it is evident,
that there is continually somewhat of the husband being trans-
ferred to the wife, and inscribed on her as hor own. From all
these considerations it follows, that the image of the husband
is formed in the wife ; by virtue of which image the wife per-
ceives, sees, and is sensible of, the things which are in her hus
AND ITS CHASTE DELIGHTS. 173175
band, in herself, and thence as It were herself in him. She per-
ceives from communication, she sees from aspect, and she is
made sensible from the touch. That she is made sensible of the
reception of her love by the husband from the touch in the palms
of the hands, on the cheeks, the shoulders, the hands, and the
breasts, I learnt from the three wives in the hall, and the seven
wives in the rose garden, spoken of in the MEMORABLE RELA-
TIONS which follow. ^
174 XVI. THEKE ARE DUTIES PROPER TO THE HUSBAND
AND OTHERS PROPER TO THE WIFE ; AND THE WIFE CANNOT
ENTER INTO THE DUTIES PROPER TO THE HUSBAND, NOR THE
HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TC
PERFORM THEM ARIGHT. That there are duties proper to the
husband, and others proper to the wife, needs not to be illustra-
ted by an enumeration of them ; for they are many and various :
and every one that chooses to do so can arrange them numerically
according to their genera and species. The duties by which wives
principally conjoin themselves with their husbands, are those
which relate to the education of the children of each sex, and
of the girls till they are marriageable.
175. The wife cannot enter into the duties proper to the hus-
band, nor on the other hand the husband into the duties proper
to the wife, because they differ like wisdom and the love thereof,
or like thought and the affection thereof, or like understanding
and the will thereof. In the duties proper to husbands, the pri-
mary agent is understanding, thought, and wisdom ; whereas in
the duties proper to wives, the primary agent is will, affection,
and love; and the wife from the latter performfa her duties, and
the husband from the former performs his; wherefore their
duties are naturally different, but still conjunctive in a successive
series. Many believe that women can perform the duties of men,
if they are initiated therein at an earlv age, as bo.ys are. They
may indeed be initiated into the practice of such duties, but not
into the judgement on which the propriety of duties interiorly
depends ; wherefore such women as have been initiated into the
duties of men, are bound in matters of judgement to consult
men, and then, if they are left to their own disposal, they select
from the counsels of men that which suits their own inclination.
Some also suppose that women are equally capable with men 01
elevating their intellectual vision, and into the same sphere ol
light, and of viewing things with the same depth ; and tney have
been led into this opinion by the writings of certain learned au-
thoresses : but these writings, when examined in the spiritual
world in the presence of the authoresses, were found to be th$
productions, not of judgement and wisdom, but of ingenuity
and wit; and what proceeds from these on account of the
elegance and neatness of the style in which it is written, has
the appearance of sublimity and erudition ; yet only in the
155
175 177 CONJUGIAL LOVE
of those who dignify all ingenuity by the name of wisdom. In
like manner men cannot enter into the duties proper to women,
and perform them aright, because they are not in the affections
of women, which are altogether distinct from the affections of
men. As the affections and perceptions of the male [and of the
female] sex are thus distinct by creation and consequently by
nature, therefore among the statutes given to the sons of Israel
this also was ordained, " A. woman shall not put on the garment
of a man, neither shall a man put on the garment of a woman ;
because this is an alomiriation. Deut. xxii. 5. This was, because,
all in the spiritual world are clothed according to their affec-
tions ; and the two affections, of the woman and of the man,
cannot be united except [as subsisting] between two, and in no
case [as subsisting] in one.
176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL
AID, CONJOIN THE TWO INTO A ONE, AND AT THE SAME TIME
CONSTITUTE ONE HOUSE. It is well known in the world that
the duties of the husband in some way conjoin themselves
with the duties of the wife, and that the duties of the wife adjoin
themselves to the duties of the husband, and that these conjunc-
tions and adjunctions are a mutual aid, and according thereto :
but the primary duties, which confederate, consociate, and gather
into one the souls and lives of two married partners, relate to the
common care of educating their children; in relation to which
care, the duties of the husband and of the wife are distinct, and
yet join themselves together. They are distinct ; for the care of
suckling and nursing the infants of each sex, and also the care of
instructing the girls till they become marriageable, is properly
the duty of the wife ; whereas the care of instructing the boys,
from childhood to youth, and from youth till they become capa-
ble of governing themselves, is properly the duty of the husband ;
nevertheless the duties, of both tlie husband and the wife, are
blended by means of counsel and support, and several other
mutual aids. That these duties, both conjoined and distinct, or
both common and peculiar, combine the minds of conjugial part-
ners into one; and that this is effected by the love called storge,
is well known. It is also well known, that these duties, re-
garded in their distinction and conjunction, constitute one house.
177, XVIII. MARRIED PARTNERS, ACCORDING- TO THESE
CONJUNCTIONS, BECOME ONE MAN (JlOmd) MORE ATO MOBE. This
coincides with what is contained in article VI. ; where it was ob-
served, that conjunction is effected successively from the first
days of marriage and that with those who are principled in love
truly conjugial, it is effected more and more thoroughly to eter-
nity; see above. They become one man in proportion as
conjugial love increases ; and as this love in the neavens is
genuine by virtue of the celestial and spiritual life of the angels,
therefore two married partners are there called two, when they
156
AND ITS CHASTE DELIGHTS. 177 179
are regarded as husband and wife, but one, when they are re-
garded as angels.
178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY
CONJUGIAL, ARE SENSIBLE OF THEIR BEING- A UNITED MAN, AND
AS IT WERE ONE FLESH. That this is the case, must be con-
firmed not from the testimony of any inhabitant of the earth, but
from the testimony of the inhabitants of heaven ; for there is no
love truly conjugial at this day with men on earth; and more-
over, men on earth are encompassed with a gross body, which,
deadens and absorbs the sensation that two married partners are
a united man, and as it were one flesh ; and besides, those in the
world who love their married partners only exteriorly, and not
interiorly, do not wish to hear of such a thing : they think also
on the subject lasciviously under the influence of the flesh. It is
otherwise with the angels of heaven, who are principled in spi-
ritual and celestial conjugial love, and are not encompassed with
so gross a body as men on earth. From those among them who
have lived for ages with their conjugial partners in heaven, I
have heard, it testified, that they are sensible of their being so
united, the husband with the wife, and the wife with the hus-
band, and each in the other mutually and interchangeably, as
also in the flesh, although they are separate. The reason why
this phenomenon is so rare on earth, tiiey have declared to be
this; because the union of the souls and minds of married part-
ners on earth is made sensible in their flesh ; for the soul con-
stitutes the inmost principles not only of the head, but also of the
body : in like manner the mind, which is intermediate between
the soul and the body, and which, although it appears to be in
the head, is yet also actually in the whole body ; and they have
declared, that this is the reason why the acts, which the soul
and mind intend, flow forth instantly from the body ; and that
hence also it is, that they themselves, after the rejection of the
body in the former world, are perfect men. How, since the soul
and the mind join themselves closely to the flesh of the body, in
order that they may operate and produce their effects, it follows
that the union of soul and mind with a married partner is made
sensible also in the body as one flesh. As the angels made these
declarations, I heard it asserted by the spirits who were present,
that such subjects belong to angelic wisdom, being above ordi-
nary apprehension; but these spirits were rational-natural, and
not rational-spiritual.
179. XX. LOVE TEULY CONJUOIAL, CONSIDERED IN ITSELF,
IS A UNION OF SOULS, A CONJUNCTION OF MINDS, AND ABT EN-
DEAVOUR TOWARDS CONJUNCTION IN THE BOSOMS AND THENCE IM
THE BODY. That it is a union of souls and a conjunction of
niinds, may be seen above, n. 158. The reason why it is an
endeavour towards conjunction in the bosoms is, because the
bosom (or breast) is as it were a place of public assembly, and a
157
L79j 180 OONJUGIAL LOVK
royal council-chamber, while the body is as a populous city
around it. The reason why the bosom is as it were a place ot
public assembly, is, because all things, which by derivation from
the soul and mind have their determination in the body, first
flow into the bosom ; and the reason why it is as it were a royal
council-chamber, is, because in the bosom there is dominion over
all things of the body ; for in the bosom are contained the heart
and lungs ; and the heart rules by the blood, and the lungs by
the respiration, in every part. That the body is as a populous
city around it, is evident. "When therefore the souls and minds
of married partners are united, and love truly coniugial unites
them, it follows that this lovely union flows into their bosoms,
and through their bosoms into their bodies, and causes an endea-
vour towards conjunction; and so much the more, because con-
jugial love determines the endeavour to its ultimate, in order to
complete its satisfactions ; and as the bosom is intermediate
between the body and the mind, it is evident on what account
conjugial love has fixed therein the seat of its delicate sensation*
180. XXI. THE STATES OF THIS LOVE ABE INNOCENCE,
PEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULL CONFIDENCE,
AND A MUTUAL DESIRE OF MIND AND HEART TO DO EVERT
GOOD TO BACH OTHER ; AND THE STATES DERIVED PROM THESIS
ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE ; AND
FROM THE ETERNAL ENJOYMENT OF THESE IS DERIVED HEA-
VENLY FELICITY. All these things are in conjugial love, and
thence are derived from it, because its origin is from the marriage
of good and truth, and this marriage is from the Lord ; and!
because love is of such a nature, that it desires to communicate
with another, whom it loves from the heart, yea, confer joys
upon him, and thence to derive its own joys. This therefore is
the case in an infinitely high degree witfi the divine love, which
is in the Lord, in regard to man, whom he created a receptacle
of both love and wisdom proceeding from himself; and as he
created^ man (homo) for the reception of those principles, the
man (vir) for the reception of wisdom, and the woman for the
reception of the love of the man's wisdom, therefore from inmost
jftinciples he infused into men (homines) conjugial love into
which love -he might insinuate all things blessed, satisfactory,
delightful, and pleasant, which proceed solely from his divine
love through his divine wisdom, together with life, and flow into
their recipients ; consequently, which flow into those who are
principled in love truly conjugial ; for these alone are recipients.
Mention is made of innocence, peace, tranquillity, inmost friend*
ship, full confidence, and the mutual desire of doing every good
to each other ; for innocence and peace relate to the soul, trail-
cpillity to the mind, inmosS friendship to the breast, full confi
aence to the heart, an 1 the mutual desire of doing every gx>od to
each other, to the body as derived from the former principles,
158
AND UTS CHASTE DELIGHTS. 181, 183
181. XXII. THESE THINGS OAK ONLY EXIST m THE MAR-
itlAGE OF ONE MAN WITH ONE WIFE. TlllS 18 a conclusion from
all that has been said above, and also from all that remains to be
said ; therefore there is no need of any particular comment for
its confirmation.
#*#####H.
182, To the above I will add TWO MEMORABLE RELATIONS.
IIBST. After some weeks, I heard a voice from heaven, saying,
44 Lo ! there is again an assembly on Parnassus : come hither, and
we will shew you the way." I accordingly came ; and as I drew
near, I saw a certain person on Helicon with a trumpet, with
which he ^announced and proclaimed the assembly. And I saw
the inhabitants of Athens and its suburbs ascending as before ;
and in the midst of them thred novitiates from the world. They
were of a Christian community ; one a priest, another a politician,
and the third a philosopher. These they entertained on the way
with conversation on various subjects, especially concerning the
wise ancients, whom they named. They inquired whether they
should see them, and were answered in the aflirmative, and were
told, that if they were desirous, they might pay their respects to
them, as they were courteous and affable. The novitiates then
inquired after Demosthenes, Diogenes, and Epicurus ; and were
answered, " Demosthenes is not here, but with Plato ; Diogenes,
with his scholars, resides under Helicon, because of his little
attention to worldly things, and his being engaged in heavenly
contemplations ; Epicurus dwells in a border to the west, and has
no intercourse with us ; because we distinguish between good and
evil affections, and say, that good affections are one with wisdom,
and evil affections are contrary to it." When they had ascended
the hill Parnassus, some guards there brought water in crysta.
cups from a fountain in the mount, and said, " This is water from
the fountain which, according to ancient fable, was broken open
by the hoof of the horse Pegasus, and was afterwards consecrated
to nine virgins : but by the winged horse Pegasus they meant the
understanding of truth, by which comes wisdom ; by the lioofs cf
his feet they understood experiences whereby comes natural
intelligence ; and by the nine virgins they understood knowledges
and sciences of every kind. These things are now called fables ;
but they were correspondences, agreeable to the primeval method
of speaking." Then those who attended the three strangers said,
"Be not surprised; the guards are told thus to speak; but
ne know that to drink water from the fountain, means to be
instructed concerning truths, and by truths concerning goods,
and thereby to grQW wise." After this, they entered the ralla
dium, and with them the three novitiates, the priest, the politi
cian, and the philosopher; and imntediately the laureled j -phi
who were seated at the tables, asked, "WHAT NEWS FK* & rim
They replied, "This is news; that a certain person
159
182 COJNTJUGIAL LOVE
declares that lie coi. verses with angels, and has his sight opened
into the spiritual world, equally as into the natural world ; and
he brings thence much new information, and, among other parti-
culars, asserts, that a man lives a man after death, as he lived
before in the world ; that he sees, hears, speaks, as before in the
world ; that he is clothed and decked with ornaments, as before
in. the world ; that he hungers and thirsts, eats and drinks, as
before in the world ; that he enjoys conjugial delights, as before
in the world ; that he sleeps and wakes, as before in the world ;
that in the spiritual world there are land and water, mountains
and hills, plains and valleys, fountains and rivers, paradises and
groves ; also that there are palaces and houses, cities and villages,
as in the natural world ; and further, that there are writings and
books, employments and trades ; -also precious stones, gold and
silver; in a word, that there are all such things there as there
are on earth, and that those things in the heavens are infinitely
more perfect ; with this difference only, that all things in the
spiritual world are from a spiritual origin, and therefore are
spiritual, because they are from the sun of that world, which is
pure love ; whereas all things in the natural world are from a
natural origin, and therefore are natural and material, because
they are from the sun of that world, which is pure fire ; in short,
that a man after death is perfectly a man, yea more perfectly than
before in the world ; for before in the world he was in a material
body, but in the spiritual world he is in a spiritual body."
Hereupon the ancient sages asked, "What do the people on the
earth think of such information ?" The three strangers replied,
" We know that it is true, because we are here, and have viewed
and examined everything ; wherefore we will tell you what lias
been said and reasoned about it on earth." Then the PJBIKST said,
" Those of our order, when they first heard such relations, called
them visions, then fictions ; afterwards they insisted that the
man had seen spectres, and lastly they hesitated, and said,
4 Believe them who will ; we have hitherto taught that a man
will not be in a body after death until the day of the last judge-
ment.' 37 Then the sages asked, "Are there no intelligent per-
sons among those of your order, who can prove and evince the
truth, that a man lives a man after death ?" The priest said,
"There are indeed some who prove it, but not to the conviction
of others. Those who prove it say, that it is contrary to
Bound reason to believe, that a man does not live a man till the
day of the last judgement, and that in the mean while he is a soul
without a body. What is the soul, or where is it in the interim S
Is it a vapor, or some wind floating in the atmosphere, or some
thing hidden in the bowels of the earth? Have the souls of
Adam and Eve, and of all their posterity, now for six thousand
years, or sixty ages, been flying about in the universe, or been
shut up in the bowels of the earth, waiting for the last judge*
160
AND ITS CHASTE DELIGHTS. 183
merit? What can be more anxious and miserable than snch an
expectation ? May not their lot in snch a case be compared with
that of prisoners bound hand and foot, and lying in a dungeon ?
If snch be a man's lot after death, would it not be better to be
born an ass than a man? Is it not also contrary to reason to
believe, that the soul can be re-clothed with its body? Is not
the body eaten up by worms, mice, and fish? And can a bony
skeleton that has been parched in the sun, or mouldered into
dusty be introduced into a new body ? And how could the cada-
verous and putrid materials be collected, and reunited to the
souls? When such questions as these are urged, those of our
order do not offer any answers grounded in reason, but adhere to
their creed, saying, i We keep reason under obedience to faith. 3
With respect to collecting all the parts of the human body from
the grave at the last day, they say, l This is a work of omnipo-
tence ;' and when they name omnipotence and faith, reason is
banished ; and I am free to assert, that in such case sound reason
is not appreciated, and by some is regarded as a spectre ; yea,
they can say to sound reason, Thou art unsound.' " On hearing
these things, the Grecian sages said, u Surely such paradoxes
vanish and disperse of themselves, as being full of contradiction ;
and yet in the world at this day they cannot be dispersed by
sound reason. What can be believed more paradoxical than
what is told respecting the last judgement ; that the universe
will then be destroyed, and that the stars of heaven will then fall
down upon the earth, which is less than the stars ; and that then
the bodies of men, whether they be mouldering carcases, or
mummies eaten by men, or reduced to mere dust, will meet and
be united again with their souls? We, during our abode in the
world, from the inductions of reason, believed the immortality of
the souls of men ; and we also assigned regions for the blessed,
which we call the elysian fields ; and we believed that the soul
was a human image or appearance, but of a fine and delicate
nature, because spiritual." After this, the assembly turned to
the other stranger, who in the world had been a POLITICIAN,
H6 confessed that he did not believe in a life after death, and
that respecting the new information which he had heard about
it, he thought it all fable and fiction. "In my meditations on
the subject," said he, " I used to say to myself, How can souls
be bodies? does not the whole man lie dead in the grave? is
not the eye there; how can he see? is not the ear there, how
can he hear? whence must he have a mouth wherewith to
apeak? Supposing anything of a man to live after death, must
it not resemble a spectre? and how can a spectre eat and
drink, or how can it enjoy conjugial delights? whence can it
have clothes, houses, meats, &c. ? Besides, spectres, which are
mere aerial images, appear as if they really existed ; and jet they
do not These and similar sentiments I used to entertain in the
11 161
182, 183 OONJUGIAL LOYE
world concerning the Jfe of men after death ; but now, since I
have seen all ttiings, and touched them with ray handsel am
convinced by my very senses that I am a man as I was in the
world ; so that I know no other than that I live now as I lived
formerly; with only this difference, that my reason now is
sounder. At times I have been ashamed of my former thoughts.' 1
The PHILOSOPHER gave much the same account of himself as the
politician had done; only differing in this respect, that he con-
sidered the new relations which he had heard concerning a life
after death, as having reference to opinions and hypotheses which
he had collected from the ancients and moderns. When the
three strangers had done speaking, the sophi were all in amaze-
ment ; and those who were of the Socratic school, said, that from
the news they had heard from the earth, it was quite evident,
that the interiors of human minds had been successively closed ;
and that in the world at this time a belief in what is false shines
as truth, and an infatuated ingenuity as wisdom ; and that the
light of wisdom, since their times, has descended from the
interiors of the brain into the mouth beneath the nose, where it
appears to the eyes as a shining of the lip, while the speech of
the mouth thence proceeding appears as wisdom. Hereupon
one of the young scholars said, "How stupid are the minds of
the inhabitants of the earth at this day ! I wish we had hero the
disciples of Heraclitus, who weep at every thing, and of Demo-
critus, who laugh at every thing ; for then we should hear much
lamentation and much laughter." When the assembly broke
up, they gave the three novitiates the insignia of their authority,
which were copper plates, on which were engraved some hiero-
lyphic characters ; with which they took their leave and
eparted.
183. THE SECOND MEMORABLE RELATION. I saw in the
eastern quarter a grove of palm-trees and laurels, set in winding
rows, which I approached and entered ; and walking in the wind-
ing paths I saw at the end a garden, which formed the centre ot
the grove. There was a little bridge dividing the grove from the
garden, and at the bridge two gates, one on the side next the
grove, -and the other on the side next the garden. And as I drew
sear., the keeper opened the gates, and 1 asked him the name of
the garden. He said, u ADRAHANDOKI; which is the delight oi
conjugial love." I entered, and lo ! there were olive-trees ; and
among them ran pendulous vines, and underneath and among
them were shrubs in flower. In the midst of the garden was s
grassy circus, on which were seated husbands and wives, and
youths and maidens, in pairs ; and in the midst of the circus, on
an elevated piece of ground, there was a little fountain, which,
from the strength of its spring, threw its water to a considerable
height. On approaching the circus I saw two angels clad in
purple and scarlet, in conversation with those who were seated on
.162
AUD ITS CHASTE DELIGHTS. 183
the grass. They were conversing respecting the origin of con-
jugial love, and respecting its delights ; and this being the
subject of their discourse, the attention was eager, and the recep-
tion full ; and hence there was an exaltation in the speech of the
angels as from the fire of love. I collected the following sum-
mary of what was said. They began with the difficulty of inves-
tigating and perceiving the origin ofconjngial love; because it*
origin is divinely celestial, it being divine love, divine wisdom^
and divine use , which three proceed as a one from the Lord, and
thence flow as a one into the souls of men, and through t'hetr
souls into their minds, and there into the interior affections and
thoughts, and through these into the desires next to the body,
and from these through the breast into the genital region, where
all principles derived from their first origin exist together, and,
m ^union^ with successive principles, constitute conjngial love.
After this the angels said, "Let us communicate together by
questions and answers ; since the perception of a thing, imbibed
by hearing only, flows in indeed, but does not remain unless the
hearer also thinks of it from himself, and asks questions con-
cerning it." Then some of that conjugial assembly said to the
angels, "We have heard that the origin of conjugial love is
divinely celestial ; becatise it is by virtue of influx from the Lord
into the souls of men ; and, as it is from the Lord, that it is love,
wisdom, and use, which are three essentials, together constituting
one divine essence, and that nothing but what is of the divine
essence can proceed from him, and flow into the inmost principle
of man (homo), which is called his soul ; and that these three
essentials are changed into analogous and corresponding prin-
ciples in their descent into the body. We ask therefore now in
the first place, What is meant by the third proceeding divine
essential, which is called use?" The angels replied, "Liove and
wisdom, without use, are only abstract ideas of thought ; which
also after some continuance in the mind pass away like the winds ;
but in use they are collected together, and therein become one
principle, which is called real. Love cannot rest unless it is as
work; for love is the essential active principle of life ; neither
can wisdom exist and subsist unless when it is at work from and
with love ; and to work is use ; therefore we define use to be the
doing good from love by wisdom ; use being essential good. As
these three essentials, love, wisdom, and use, flow into the souls
of men, it may appear from what ground it is said, that all good
is from God ; for every thing done from lovebv wisdom, is called
good ; and use also is something done. What is love without
wisdom but a mere infatuation \ and what is love with wisdom
without use, but a puff of the mind I Whereas love and wisdom
with use not only constitute man (homo\ but also are man ;
yea, what possibly you will be surprised at, they propagate man ;
for in the seed of a man (mr) is his BOU! in a perfect human form,
163
183 COIUtlOIAL LOVE
covered with substances from the purest principles of nature;
whereof a body is formed in the womb of the mother. This is
the supreme and ultimate use of the divine love by the divine
wisdom." Finally the angels said, " We will hence come to this
conclusion, that; all fructification, propagation, and prolification,
is origin ally derived from the influx of love, wisdom, and use from
the Lord, from an immediate influx into the souls of men, from
a mediate influx into the souls of animals, and from an influx
still more mediate into the inmost principles of vegetables; and
all these effects are wrought in ultimates from first principles.
That fructifications, propagations, and prolifications, are con-
tinuations of creation, is evident; for creation cannot be from
any other source^ than from divine love by divine wisdom in
divine use ; wherefore all things in the universe are procreated
and formed from use, in use, and for use." Afterwards those
who were seated on the grassy couches, asked the angels,
" Whence are the innumerable and ineffable delights of conjngiaJ
love?" The angels replied, " They are from the uses of love and
wisdom, as may be plain from this consideration, that so far as
any one loves to grow wise, for the sake of genuine use, so far ho
is in the vein and potency of conjugial love; and so far as he is
in these two, so far he is in the delights thereof. Use effects
this ; because love and wisdom are delighted with each other,
and as it were sport together like little'children ; and as they
grow up, they enter into genial conjunct! on, which is effected by
a kind of betrothing, nuptial solemnity, marriage, and propaga
tion, and this with continual variety to eternity. These opera-
tions take place between love and wisdom inwardly in use.
Those delights in their first principles are imperceptible; but
they become more and more perceptible as they descend thence
by degrees and enter the body. They enter by degrees from the
soul into the interiors of a man's mind, from these into its
exteriors, from these into the bosom, and from the bosom into
the genital region. Those celestial nuptial sportsin the soul are
not at all perceived by man ; but they thence insinuate them-
selves into the interiors of the mind under a species of peace and
innocence, and into the exteriors of the mind under a species of
blessedness, satisfaction, and delight; in the bosom under a
sspecies-of the delights of inmost friendship ; and in the genital
region, from contimial influx even from the soul with the essen-
tial sense of conjugial love, as the delight of delights. These
nuptial sports of love and wisdom in iise in the soul, in proceed-
ing towards the bosom, become permanent, and present them-
selves sensible therein under an infinite variety of delights; and
from the wonderful communication of the bosom with the genital
region, the delights therein become the delights of conjugial lore,
winch are superior to all other delights in heaven and in the
world; because the use of conjugial love is the most excellent ol
164
AND ITS CHASTE DELIGHTS. 183,
A-i uses, the procreation of the human race being thence derived,
and from the human race the angelic heaven." To this the
angels added, that those who are not principled iu the love of
wisdom ^for the sake of use from the Lord, do not know anything
concerning the variety of the innumerable delights of love truly
conjugial; for with those who do not love to grow wise from
genuine^ truths, but love to be insane from false principles, and
by this insanity perform evil uses from some particular love, the
way to the soul is closed ; hence the heavenly nuptial sports of
love and wisdom in the soul, being more and more intercepted,
cease, and together with them conjugial love ceases with its vein,
its potency, and its delights. 33 On hearing these statements the
audience said, " We now perceive that conjugial love is according
to the love of growing wise for the sake of uses from the Lord."
The angels replied that it was so. And instantly upon the
heads of some of the audience there appeared wreaths of flowers ;
and on their asking, " Why is this?*' the angels said, "Because
they have understood more profoundly :" and immediately they
departed from the garden, and the latter in the midst of them.
ON THE CHANGE OF THE STATE OP LIFE WHICH TAKES PLACE
WITH MEN AND WOMEN BY MARRIAGE.
184 WHAT is meant by states of life, and their changes,
is very well known to the learned and the wise, but unknown to
the unlearned and the simple; wherefore it maybe expedient to
premise somewhat on the subject. The state of a man's life is
its quality jand^as there are iu every man two faculties which
constitute his life, and which are called the understanding and
the will, the state of a man's life is its quality as to the under-
standing and the will Hence it is evident, that changes of the
state of life mean changes of quality as to the things apper-
taining to the understanding and the will That every man
is continually changing as to those two principles, but with a
distinction of variations before marriage and after it, is the point
proposed to 'be proved in this section ; which shall be done in the
following propositions : L The state of a man's (homo) lifefwm
infancy even to the end of his life, and afterwards to eternity, is
continually changing. II. In like manner a man's internal form
which is that of his spirit, is continually changing. IIL These
changes differ in the case of men and of women since men from
creation are forms of "knowledge, intelligence, and wisdom^ and
women are forms of the love of those principles as existing with
men. IV. With men th&re ^s an etewtion of the mind into
superior light) and with women an elevation of the mind into
165
184, 185 CONJUGIAL LOVE.
superior heat : and that the woman is made sensible of the delights
of her heat in the marts light V. With loth men and women,
the states of life before marriage are differentfrom what they are
afterwards. Yl. With rnamed partners the states of life after
ma/rriage are changed and succeed each other according to the
conjunctions of their minds by conjugial love. VII. Marriage
also induces other forms in the souls and minds of married part-
ners. VIII. The woman is actually formed into a wife according
to the description in the look of creation. IX. This formation
is effected on the part of the wife ly secret means ; and this is
meant by the woman's being created while the man slept. X.
This formation on the part of the wife is qffiected by the con-
junction of her own will with the internal will of the man. XL
The end herein is, that the will of both become one^and that thus
"both may become one man (homo). XII. TMs formation on the
part of the wife is effected by an appropriation of the affections
of the husband. XlIL This formation on the part of the wife u
effected by a reception of the propagations of tlie soul of the hus-
band, with the delight arising from, her desire to be the love of her
husband's wisdom. XIV". Thus amaiden is formed into a wife,
and a youth into a husband. XV. In the marriage of one man
with one wife, between whom there exists love truly cowjugial,
the wife Becomes more and more a wife, and the husband more
and more a husband. XVI. Thus also their forms are successively
perfected and ennobled from within. XV II. Children bom of
parents who are principled in love truly conjugial^ derive from
them the conlugial principle of good and truth j whence they have
an inclinat^on and f acuity ^if sons , to perceive the things relating
to wisdom, and if 'daughters, to love those things which wisdom
teaches. XVIIl. The reason of this is "because the soul of the
offspring is from the father and its clothing from the mother. We
proceed to the explanation of each article.
185. I. THE STATE OF A MAN'S (homo) LIFE, PJROM INFANCY
EVEN TO THE END OF HIS LIFE, AND ABTJEBWAKDS TO KTEBNITY,
is CONTINUALLY CHANGING-. The common states of a man's life
are called infancy, childhood, youth, manhood, and old age.
That every man, whose life is continued in the world, successively
Basses from one state into another, thus from the first to the last,
s well known. The transitions into those ages only become
evident by the intervening spaces of time: that nevertheless they
are progressive from one moment to another, thus continual, is
obvious to reason ; for the case is similar with a man as with a
tree, which grows and increases every instant of time, even the
most minute, from the casting of the seed into the earth. These
momentaneous progressions are also changes of state ; for the
subsequent adds something to the antecedent, which perfects the
Btate. The changes which take place in a man's internals, are
166
AND ITS CHASTE DELIGHTS. 185, 186
more perfectly continuous than those which take place in his ex,
ternals ; because a man's internals, by which we mean the things
appertaining to his mind or spirit, are elevated into a superior
degree above his externals ; and in those priciples which are in
a superior degree, a thousand effects take place in the same
instant in which one effect is wrought in externals. The changes
which take place in internals, are changes of the state of the will
as to affections, and of the state of the understanding as to
thoughts. The successive changes of state of the latter and of
the former are specifically meant in the proposition. The changes
of these two lives or faculties are perpetual with every man from
infancy even to the end of his life, and afterwards to eternity ;
because there is no end to knowledge, still less to intelligence, and
least of all to wisdom ; for there is infinity and eternity in the
extent of these principles, by virtue of the Infinite and Eternal
One, from whom they are derived. Hence comes the philoso-
phical tenet of the ancients, that everything is divisible in inji-
nitum / to which may be added, that it is multiplicable in like
manner. The angels assert, that by wisdom from the Lord they
are being perfected to eternity ; which also means to infinity ;
because eternity is the infinity of time.
186. II. IN LIKE MANNER A MAN'S (homO\ INTERNAL FORM
WHICH IS THAT OF HIS SPIRIT, IS CONTINUALLY CHANGING.
The reason why this form is continually changing as the state of
the man's life is changed, is, because there is nothing that exists
but in a form, and state induces that form; wherefore it is the
same whether we say that the state of a man's life is changed, or
that its form is changed. All a man's affections and thoughts
are in forms, and thence from forms ; for forms are their subjects.
If affections and thoughts were not in subjects, which are formed,
they might exist also in skulls without a brain ; which would be
the same thing as to suppose sight without an eye, hearing with-
out an ear, and taste without a tongue. It is well known that
there are subjects of these senses, and that these subjects are
forms. The state of life, and thence the form, with a man, is
continually changing ; because it is a truth which the wise have
taught and still teach, that there does not exist a sameness, or
absolute identity of two things, still less of several; as there
are not two human faces the same, and still less several : the case
is similar in things successive, in that no subsequent state of life
is the same as a preceding one ; whence it follows, that there is a
perpetual change of the state of life with every man, consequently
also a perpetual change of form, especially of his internals. But
as these considerations do not teach anything respecting mar-
riages, but only prepare the way for knowledges concerning them,
and since also they are mere philosophical inquiries of the under-
standing, which, with some persons, are difficult pf apprehension
we will pass them without further discussion,
1CT
187, 188 coNJtraiAL LOVE
1ST, III. THESE CHANGES DIFFER IK THE CASE OF
AND OF WOMEN *, SINCE MEN FEOM CREATION ARE FORMS OF
KNOWLEDGE, INTELLIGENCE, AND WISDOM J AND WOMEN ARE
FOEMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH
MEN. That men were created forms of the understanding, and
that women were created forms of the love of the understanding*
of men, may be explained above, n. 90. That the changes
of state, which succeed both with men and women from infancy
to mature age, are for the perfecting of forms, the intellectual
form with men, and the voluntary with women, follows as a con-
sequence : hence it is clear, that the changes with men differ
from those with women ; nevertheless with both, the external
form which is of the body is perfected according to the perfecting
of the internal form, which, is of the mind; for the mind acts
upon the body, and not vice versa. This is the reason why in-
fants in heaven become men of stature and comeliness according
as they increase in intelligence; it is otherwise with infants on
earth, because they are encompassed with a material body like
the animals ; nevertheless they agree in this, that they first grow
in inclination to such things as allure their bodily senses, and
afterwards by little and little to such things as affect the internal
thinking sense, and by degrees to such things as tincture tho
will with affection ; and when they arrive at an age which is mid-
way between mature and immature, the conjugial inclination
begins, which is that of a maiden to a youth, and of a youth to a
maiden ; and as maidens in the heavens, like those on earth from
an innate prudence conceal their inclination to marriage, tho
youths there know no other than that they affect the maidens with
love ; and this also appears to them in consequence of their mas-
culine eagerness ; which they also derive from an influx of love
from the fair sex; concerning which influx we shall speak par-
ticularly elsewhere. From tiiese considerations the truth of the
proposition is evident, that the changes of state with men differ
from those with women; since men from creation are forms of
knowledge,,, intelligence and wisdom, and women are forms of
the love of those principles as existing with men.
188. IV. WITH MEN THERE is AN ELEVATION OF TUB
MIND INTO 8UFBKIOB LIGHT, AND WITH WOMEN AN ELEVATION
Off THE MIND INTO SOTEMOB HEAT; AND THIS WOMAN IS MADJfi
SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN ? S LIGHT.
By the light into which men are elevated, we mean intelligence
and wisdom ; because spiritual light, which proceeds from tho
sun of the spiritual world, which sun in its essence is love,
acts in equality or unity with those two principles ; atid bv tho
heat into which women are elevated, we mean conjn&i&l love ,
because spiritual heat, which proceeds from the sun of that world,
in its essence is love, and with women it is love conjoining itself
with intelligence and wisdom in men; which love in its complex
168
AND ITS CHASTE DELIGHTS. 188 190
is called corijugial love, and by determination becomes that love.
It is called elevation into superior light and heat, because it is
elevation into the light and heat whicn the angels of the superior
heavens enjoy: it is also an actual elevation, as from a thick mist
into pure air, and from an inferior region of the air into a su-
perior, and from thence into ether ; therefore elevation into su-
perior light with men is elevation into superior intelligence, and
thence into wisdom ; in which also there are ascending degrees
of elevation; but elevation into superior heat with women is au
elevation into chaster and purer conjugial love, and continually
towards the conjugial principle, which from creation lies con-
cealed in their inmost principles. These elevations, considered
in themselves, are openings of the mind ; for the human mind is
distinguished into regions, as the world is distinguished into
regions as to the atmosphere ; the lowest of which is the watery,
the next above is the aerial, and still higher is the ethereal,
above which there is also the highest : into similar regions the
mind of man is elevated as it is opened, with men by wisdom,
and with women by love truly conjugial.
189. We have said, that the woman is made sensible of the
delights of her heat in the man's light ; by which we mean that
the woman is made sensible of the delights of her love in the
man's wisdom, because wisdom is the receptacle ; and wherever
love finds such a receptacle corresponding to itself, it is in the
enjoyment of its delights: but we do not mean, that heat with
its light is delighted out of forms, but within them ; and spiritual
heat is delighted with spiritual light in their forms to a greater
degree, because those forms by virtue of wisdom and love are
vital, and thereby susceptible. This may be illustrated by what
are called the sports of heat with light in the vegetable kingdom:
out of the vegetable there is only a simple conjunction of heat
and light, but within it there is a kind of sport*of the one with
the other; because there they are in forms or receptacles; for
they pass through astonishing meandering ducts, and in the
inmost principles therein they tend to use in bearing fruit, and
also breathe forth their satisfactions far and wide into the atmo-
sphere, which they fill with fragrance. The delight of spiritual
heat with spiritual light is more vividly perceivable in human
forms, in winch spiritual heat is conjugial love, and spiritual
light is wisdom.
190. Y. WITH BOTH MEK AND WOMEN, THE STATES OF
LIMJ BKFORK MARRIAGE ARE DIFFERENT FROM WHAT THEY ABB
AFTERWARDS. Before marriage, each sex passes through two
states, one previous and the other subsequent to the inclination
for marriage. The changes of both these states, and the con-
sequent formations of rnincls, proceed in successive order accord-
ing to their continual increase; but we have not leisure^now to
describe these changes, which are various and different in their
169
190 192 CONJUGIAL LOVE
several subjects. The inclination to marriage, previous to mar-
riage, are only imaginary in the mind, and become more and
more sensible in the body; but the states thereof after marriage
are states of conjunction and also of prolification, which, it is
evident, differ from the forgoing states as effects differ from
intentions.
191. VI. "Wrrn MARRIED PARTNERS THE STATES OF LIFE
AFTER MARRIAGE ARE CHANGED AND SUCCEED EACH OTHER
ACCORDING TO THE CONJUNCTIONS OF THEIR MINDS BY CONJD-
GIAL LOVE. The reason why changes of the state and the suc-
cessions thereof after marriage, with both the man and the wife,
are according to conjugial love with each, and thus are either
conjunctive or disjunctive of their minds, is, because conjugial
love is not only various but also different with conjugial pairs:
various, with those who love each other interiorly ; for witn such
it has its intermissions, notwithstanding its being inwardly in its
heat regular and permanent ; but it is different with those who love
each other only exteriorly ; for with such its intermissions do not
proceed from similar causes, but from alternate cold and heat.
The true ground of these differences is, that with the latter the
body is the principal agent, the ardour of which spreads itself
around, and forcibly draws into communion with it the inferior
principles of the mind ; whereas, with the former, who love each
other interiorly, the mind is the principal agent, and brings
the body into communion with it. It appears as if love
ascended from the body into the soul ; because as soon as the
body catches the allurement, it enters through the eyes, as
through doors, into the mind, and thus through the sight, as
through an outer court, into the thoughts, and instantly into the
love : nevertheless it descends from the mind, and acts upon the
inferior principles according to their orderly arrangement ;
therefore the lascivious mina acts lasciviously, and the chaste
mind chastely ; and the latter arranges the body, whereas the
former is arranged by the body.
192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THK
SOULS AND MINDS OF MARRIED PARTNERS. Tliat marriage has
this effect cannot be observed in the natural world ; because in
this world souls and minds are encompassed with a material
body, through which the mind rarely shines : the men (homines)
also of modern times, more than the ancients, are taught from
their infancy to assume feigned countenances, whereby they
deeply conceal the affections of their minds ; and this is the rea-
son why the forms of minds are not known and distinguished
according to their different quality, as existing before marriage
and after it : nevertheless that the forms of souls and minda
differ after marriage from what they were before, is very manifest
from their appearance in the spiritual world ; for they are then
spirits and angels, who are minds and souls in a humap form,
170
AND ITS CHASTE DELIGHTS. 192, 193
stripped of tlieir outward coverings, which had been composed of
watery and earthy elements, and of aerial vapors thence arising ;
and when these are cast off, the forms of the minds are plainly
Been, such as they had been inwardly in their bodies ; and the'i
it is clearly perceived, that there is a difference in regard to
those forms with those who live in marriage, and with these
who do not. In general, married partners have an interior
beauty of countenance, the man deriving from the wife the
ruddy bloom of her love, and the wife from the man the fair
splendor of his wisdom ; for two married partners in the spi-
ritual world are united as to their souls ; and moreover there
appears in each a human fulness. This is the case in heaven,
because there are no marriages (conjugia) in any other place ;
beneath heaven there are only nuptial connections (oonnubia),
which are alternately tied and loosed.
193. VIII. THE WOMAN is ACTUALLY FORMED INTO A WIFE,
ACCOKDING TO THK DESCRIPTION IN THE BOOK OF CREATION.
In this book it is said, that the woman was created out of the
man's rib, and that the man said, when she was brought to him,
"This is bone of my bones, and flesh of my flesh; and she shall
be called Eve (IschaK), because she was taken out of man (fsc/i) ;"
Gen. chap. ii. 21 23. A rib of the breast, in the Word, signi-
fies, in the spiritual sense, natural truth. This is signified by the
ribs which the bear carried between his teeth, Dan. vii, 5 ; for
bears signify those who read the Word in the natural sense, and
eee truths therein without understanding : the man's breast sig
nities that essential and peculiar principle, which is distinguished
from the breast of the woman : that this is wisdom, may be seen
above, n. 187 ; for truth supports wisdom as the ribs do the breast
These things are signified, because the breast is that part of a man
in which all his principles are as in their centre, From these
considerations, it is evident, that the woman was created out of the
man by a transfer of his peculiar wisdom, which is the same thing
as to be created out of natural truth ; and that the love thereof
was transferred from the man into the woman, to the end that
conjugial love might exist ; and that this was done in order that
the love of the wife and not self-love might be in the man : for the
wife, in consequence of her innate disposition, cannot do other-
wise than convert self-love, as existing with the man, into his
love to herself; and I have been informed, that this is effected
by virtue of the wife's love itself, neither the man nor the wife
being conscious of it : hence> no man can possibly love his wife
with true conjugial love, who from a principle of self-love is vain
and conceited of his own intelligence. When this arcanum
relating to the creation of the woman from the man, is under-
stood, it may then be seen, that the woman in like manner is as it
were created or formed from the man in marriage ; and that this
is effected by the wife, or rather through her by the Lord, who
171
193, 194 CONJUGIAL LOVE
imparts inclinations to women whereby they produce such an
effect : for the wife receives into herself the image of a man,
and thereby appropriates to herself his affections, as may be seen
above, n. 183 ; and conjoins the man's internal will with her own,
of which we shall treat presently ; and also claims to herself the
propagated forms (propagines) of his soul, of which also we shall
speak elsewhere. From these considerations it is evident, that,
according to the description in. the book of Genesis, interiorly
understood, a woman is formed into a wife by such things as she
takes out of the husband and his breast, and implants in herself.
19tL IX. THIS FORMATION 18 EFFECT KD ON THE PART OF
THE WIFE BY SECRET MEANS J AND THIS IS MEANT BY THE
WOMAN'S BEING CREATED WHILE THE MAN SLEPT. It IS Written
in the book of Genesis, that Jehovah God caused a deep sleep to
fall upon Adam, so that he slept ; and that then he took one of
his ribs, and builded it into a woman : chap. ii. 21, 22. That
by the man's sleep and sleeping is signified his entire ignorance
that the wife is formed and as it were created from him, appears
from what was shewn in the preceding chapter, and also from the
innate prudence and circumspection of wives, not to divulge
anything concerning their love, or their assumption of the affec-
tions of the man's life, and thereby of the transfer of his wisdom
into themselves. That this is effected on the part of the wife
without the husband's knowledge, and while lie is as it wore
sleeping, thus by secret means, is evident from what was ex-
plained above, n. 166 168 ; where also it is clearly shewn, that
the prudence with which women are influenced herein, was
implanted in them, from creation, and consequently from their
birth, for reasons of necessity, so that conjugial love, friendship,
and confidence, and thereby the blessedness of dwelling together
and a happy life, may be secured: wherefore for the right
accomplishing of this, the man is enjoined to leave hu father <md
mother and to cleave to Ms wife^ Gen. ii. 24 ; Mutt. xix. 4, 5.
The father and mother, whom the man is to leave, in a spiritual
sense signify liisproprium of will &\\&pi i oprium of understanding;
and the proprium of a man's (homo) will is to love himself, and
\hpfopriwn of his understanding is to love his own wisdom;
and to cleave to his wife signifies to devote himself to the love ot
his wife. Those two pr&priwns are deadly evils to man, if they
remain with him, and the love of those t wo propriwm is changed
into conjugial love, so far as a man qleaves to his wife, that is, so
far as lie receives her love ; see above, n. 193, and elsewhere.
To sleep signifies to be in. ignorance and unconcern ; a father
arid a mother signify the two propriums of a man (homo)^ tlio
one of the will and the other of the understanding ; and to
cleave to, signifies to devote one's self to the love of any one, aa
might be abundantly confirmed from passages in other parts of
the Word ; but this would be foreign to our present subject.
172
AND ITS CHASTE DELIGHTS. 195 198
195. X. TfTIS FORMATION ON THE PAttT OF THE WIFE IS
EFFECTED BY THE CONJUNCTION OF HER OWN WILL WITH THE
INTERNAL WILL OF THE MAN. That the man possesses rational
and moral wisdom, and that the wife conjoins herself with those
things which relate to his moral wisdom, may be seen above, n.
163 165. The things which relate to rational wisdom con-
stitute the man's understanding, and those which relate to moral
wisdom constitute his will. The wife conjoins herself with those
things which constitute the man's will. It is the same, whether
we say that the wife conjoins herself, or that she conjoins her
will to the man's will ; because she is born under the influence
of the will, and consequently in all her actions acts from the will.
The reason why it is said with the man's internal will, is, because
the man's will resides in his understanding, and the man's
intellectual principle is the inmost principle of the woman,
according to what was observed above concerning the formation
of the woman from the man, n. 32, and in other places. Tho
man has also an external will ; but this frequently takes its
tincture from simulation and dissimulation. This will the wife
notices ; but she does not conjoin herself with it, except pr<-
tendedly or in the way of sport.
196. XL THE END HEREIN is, THAT THE WILL OF BOTH
MAY BECOME ONE, AND THAT TITUS DOTII MAY BECAME ONE M^N
(homo) : for whoever conjoins to himself the will of another, also
conjoins to himself his understanding; for the understanding
regarded in itself is merely the minister and servant of the wilL
That tliis is the case, appears evidently from the affection of Iov3,
which moves the understanding to think as it directs. Eveiy
affection of love belongs to the will ; for what a man loves that
he also wills. From these considerations it follows, that whoever
conjoins to himself the will of a man conjoins to himself the
whole man ; hence it is implanted as a principle in the wife's love
to unite the will of her husband to her own will ; for hereby
the wife becomes the husband's, and the husband the wife's ;
thus both become one man (homo}.
197. XII. Tins FORMATION [ON THE PART OF THE WIFE]
18 EFFECTED BY AN APPROPRIATION OF THE AFFECTIONS OF THE
HUSBAND. This article agrees with the two preceding, because
affections are of the will ; for affections which are merely de-
rivations of the love ; form the will, and make and compose it ;
but these affections with meg. are in the understanding, whereas
with women they are in the will
198. XIII. THIS FORMATION [ON THE PART OF THE "WIFE]
18 EFFECTED BT A RECEPTION OF THE PROPAGATIONS OF THE
8OTO OF THE HUSBAND, WITH THE DELIG-HT ARISING- FROM
HER DE8IEE TO BE THE LOVE OF HER HUSBAND*S WISDOM.
This coincides with what was explained above, n. 172, 173.
therefore- any further explanation is needless, Conj ugial delight
173
198200 CONJUGIAL LOTE
with wives arise solely from their desire to be one with tlieif
husbands, as good is one with truth in the spiritual marriage*
That conjugial love descends from this spiritual marriage, has
been proved above in the chapter which treats particularly on
that subject; hence it may be seen, as in an image, that the
wife conjoins the man to herself, as good conjoins truth to itself;
and that the man reciprocally conjoins himself to the wife,
according to the reception of her love in himself, as truth reci-
procally conjoins itself to good, according to the reception of good
in itself ; and that thus the love of the wife forms itself by the
wisdom of the husband, as good forms itself by truth ; for
truth is the form of good. From these considerations it is also
evident, that conjugial delights with the wife originate principally
in her desiring to be one with the husband, consequently to be
the love of her husband's wisdom ; for in such case she is made
sensible of the delights of her own heat in the man's light, ac-
cording to what was explained in Article IV., ri. 188.
199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE,
AND A YOUTH INTO A HUSBAND. This flows as a consequence,
from what has been said above in this and the foregoing chapter
respecting the conjunction of married partners into one flesh.
A maiden becomes or is made a wife, because in a wife there are
principles taken out of the husband, and therefore supplemental,
which were not previously in her as a maiden : a youth also be-
comes or is made a husband, because in a husband there are
principles taken out of the wife, which exalt his receptibility of
love and wisdom,, and which were not previously in him as a
youth : this is the case with those who are principled in love
truly conjugial. That it is these who feel themselves a united
man (homo)> and as it were one flesh, may be seen in the pre-
ceding chapter, n. 178. From these considerations it is evident,
that with females the maiden principle is changed into that of a
wife, and with men the youthful principle is changed into that of
a husband. That this is the case, was experimentally confirmed
to me in the spiritual world, as follows : Some men asserted,
that conjunction with a female before marriage is like con-
junction with a wife after marriage. On hearing this, the wives
were very indignant, and said: "There is no likeness at all
in the two cases. The difference between them is like that be*
tween what is fancied and what is real/* 1 Hereupon the men
rejoined, "Are you not females as before?" To this the
wives replied more sharply, " We are not females, but wives ;
you are in fancied and not in real love ; you therefore talk fan-
cifully." Then the men said, "If you are not females (femww)
still you are women (mulieres) ;" and they replied, " In the first
states of marriage we were women (mulieres); but now we are
wives."
800. XT. IN THE MARKIAGE OF ONE MAN WITH ONJ9
AND ITS CHASTE DELIGHTS. 200 202
WIFE, BETWEEN" WHOM THERE EXISTS LOVE TRULY CONJUGTAL,
THE WIFE BECOMES MORE AND MORE A WIFE, AND THE HUS-
BAND MORE AND MORE A HUSBAND. That love truly conjngial
more and more conjoins two into one man (komo)^ may be seen
above n. 178, 179 ; and as a wife becomes a wife from and accord-
ing to conjunction with the husband, and in like manner the
husband with the wife ; and as love truly conjugial endures to
eternity, it follows, that the wife becomes more and more a wife*
and the husband more and more a husband. The true reason ff
this is, because in the marriage of love truly conjngial, each
married partner becomes continually a more interior man ; for
that love opens the interiors of their minds ; and as these are
opened, a man becomes more and more a man (homo) : and to
become more a man (homo} in the case of the wife is to become
more a wife, and in the case of the husband to become more a
husband. I have heard from the angels, that the wife becomes
more and more a wife as the husband becomes more and more a
husband, but not viee versa j because it rarely, if ever, happens,
that a chaste wife is wanting in love to her husband, but that
the husband is wanting in a return of love to his wife ; and that
this return of love is wanting because he has no elevation of
wisdom, which alone receives the love of the wife : respecting
this wisdom see above n. 130, 163 165. These things however
they said in regard to marriages on earth.
201. XTI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY
PERFECTED AND ENNOBLED FROM WITHIN. The most perfect
and noble human form results from the conjunction of two forms
by marriage so as to become one form ; thus from two fleshes
becoming one flesh, according to creation. That in such case
the man's mind is elevated into superior light, and the wife's
into superior heat, and that then they germinate, and bear
flowers and fruits, like trees in the spring, may be seen above,
n. 188, 189. That from the nobleness of this form are produced
noble fruits, which in the heavens are spiritual, and on earth
natural, will be seen in the following article.
202, XVIL CHILDREN BORN OF PARENTS WHO ARE PRIN-
CIPLED IN LOVE TRULY CONJUGIAL, DERIVE FROM THEM THK
CONJUGIAL PRINCIPLE OF GOOD AND TRUTH, WHENCE THEY
HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE
TUB THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO
LOVE THOSE THINGS WHICH WISDOM TEACHES. That children
derive from their parents inclination to such things as had been
objects of the love and life of the parents, is a truth most per*
fectly agreeable to the testimony of history in general, and of
experience in particular ; but that they do not derive or inheri
from their parents the affections themselves, and thence the lives
of those affections, but only inclinations and faculties thereto,
has been shewn me by the wise in the spiritual world ; con*
175
202 204: CONJUGIAL LOVE
cerning whom, see the two MEMORABLE RELATIONS above adduced,
That children to the latest posterity, from Innate inclinations, if
they are not modified, are led into affection^ thoughts, speech,
and life, similar to those of their parents, Js clearly manifest
from the Jews, who at this day are like their fathers in Egypt,
in the wilderness, in the land of Canaan, and in the Lord's
time ; and this likeness Is not confined to their minds only, hut
extends to their countenances ; for who does not know a Jew by
his look? The case is the same with the descendants of others :
from which considerations^ may infall ibly be concluded, that chil-
dren are born with inclinations to such things as their parents
were inclined to. But it is of the divine providence., lest thought
and act should follow inclination, that perverse inclinations may
be corrected ; and also that a faculty has been implanted for this
purpose, by virtue whereof parents and masters have the power
of amending the morals of children, and children may afterwards,
when they come to years of discretion, amend their own morals.
203. We have said that children derive from their parents the
conjngial principle of good and truth, because this is implanted
from creation in the soul of every one ; for it is that which flows
into every man from the Lord, and constitutes his human life.
But this conjugial principle passes into derivatives from the soul
even to the ultimates of the body. In its passage through these
ultimates and those derivatives, it is changed by the man himself
in various ways, and sometimes into the opposite, which is called
the conjugial or connubial principle of what is evil and false.
When this is the case, the mind is closed from beneath, and is
sometimes twisted as a spire into the contrary ; but with some
that principle is not closed, but remains half-open above, and
with some open. The latter and the former conjugial principle
is the source of those inclinations which children inherit from
their parents, a son after one manner, and a daughter after
another. The reason why such inclinations are derived from the
conjugial principle, is, because, as was proved above, n. 65, con-
jugial love is the foundation of all loves.
20-3L The reason why children born of parents who are
principled in love truly conjugial, derive inclinations and facul-
ties, if a son, to perceive the things relating to wisdom, and if a
daughter, to love the things which wisdom teaches, is, because
the conjugial principle of good and truth is implanted from crea-
tion in every soul, and also in the principles derived from the
soul ; for it was shewn above,, that this conjugial principle fills
the universe from first principles to last, ana from a man even to
a worm ; and also that the faculty to open the inferior principles
of the mind even to conjunction with its superior principles,
which are in the light and heat of heaven, is also implanted in,
every man from creation ; hence it is evident, that a superior
suitableness and facility to conjoin good to truth, and truth to
176
AND ITS CHASTE DELIGHTS. 204 207
jg^ood, and thus to grow wise, is inherited by those who are born
from such a marriage ; consequently they have a superior suit-
ableness and facility also to embrace the things relating to the
church and heaven; for that conjngial love is conjoined with
these things, has been frequently shewn above. From these
considerations, reason may clearly discover the end for which th
Lord the Creator has provided, and still provides, marriages of
lovg truly conjugial.
205. I have been informed by the angels, that those who
lived in the most ancient times, live at this day in the heavens,
in separate houses, families, and nations, as they had lived on
eartfc, and that scarce any one of a house is wanting ; and this
because they were principled in love truly conjugial ; and that
hence their children inherited inclinations to the conjugial prin-
ciple of g^ood and truth, and were easily initiated into it more
and more interiorly by education received from their parents, and
afterwards as from themselves, when they become capable of
judging for themselves, were introduced into it by the Lord.
206. XVIII. THE REASON OF THIS is BECAUSE THE SOUL
OF THE OFFSPRING- IS FROM THE FATHER AND ITS CLOTHING
FROM THE MOTHER. No wise man entertains a doubt that the
soul is from the father ; it is also manifestly conspicuous from
minds, and likewise from faces which are the types of minds, in
descendants from fathers of families in a regular series ; for the
father returns as in an image, if not in his sons, yet in his grand-
sons and great grandsons ; and this because the soul constitutes
a lean's (komo\ inmost principle, which may be covered and con-
gealed by the offspring nearest in descent, but nevertheless it comes
forth and manifests itself in the more remote issue. That the
soul is from the father, and its clothing from the mother, may be
illustrated by analogies in the vegetable kingdom. In this king-
dom the earth or ground is the common mother, which in itself,
as in a womb, receives and clothes seeds ; yea, as it were con-
ceives^ bears, brings forth, and educates them, as a mother her
offspring from the father.
*# # # * * * #
207. To the above I will add TWO MEMORABLE RELATIONS.
FIRST. After some time I was looking towards the city Athens,
of which mention was made in a former memorable relation, and
I heard thence an unusual clamor. There was in it something
of laughter, and in the laughter something of indignation, and
in the indignation something of sadness; still however the
clamor was not thereby dissonant, but consonant : because one
tone was not together with the other, but one was within another.
In the spiritual world a variety and commixture of affections is
distinctly perceived in sound. I inquired from afar what was
the matter. They said, " A messenger is arrived from the plaoa
where the new comers from the Christian world first appear,
12 m
207 CONJTJGIAL LOVE
bringing information of what he has heard there from three
persons, that in the world whence they came they had believed
with the generality, that the blessed and happy after death enjoy
absolute rest from labor; and since administrations, offices, and
employments, are labor, they enjoy rest ^from these: and
as those three persons are now conducted hither by our emis-
sary, and are at the gate waiting for admission, a clamor was
made, and it was Deliberately resolved they should not be
introduced into the Palladium on Parnassus, as the former wore,
but into the great auditory, to communicate the news they
brought from the Christian world : accordingly some deputies
have been sent to introduce them in form." Being at time time
myself in the spirit, and dista-nces with spirits being according to
the states of their affections, and having at that time a desire to
see and hear them, I seemed to myself to be present there, and
saw them introduced, and heard what they safd. The seniors or
wiser part of the audience sat at the sides of the auditory, and
the rest in the midst; and before these was an elevated piece of
ground. Hither the three strangers, with the messenger, were
formally conducted by attendants, through the middle of the
auditory. When silence was obtained, they were addressed by a
kind of president of the assembly, and asked, " WHAT NEWS
FROM THE EARTH ?" They replied, u There is a variety of news :
but pray tell us what information you want." The president
answered, "WHAT NEWS is THERE FROM THE EARTH CONCERN-
ING OUR WORLD AND HEAVEN ?" They replied, " When we first
came into this world, we were informed, that here and in heaven
there are administrations, offices, employments, trades, studies,
relating to all sciences and professions, together with wonderful
mechanical arts ; and yet we believed that after our removal or
translation from the natural world into the spiritual, we should
enter upon an eternal rest from labor ; and what are employ-
ments but labor?" To this the president replied, "By eternal
rest from labor did you understand eternal inactivity, in which
you should be continually sitting and laying down, with your
bosoms and mouths open, attracting and inhaling delights and
joys ?" " We conceived something of this sort/' said tlie three
strangers smiling courteously. Then they were asked, " What
connection have joys and delights and the happiness therico re-
sulting, with a state of inactivity ?" By inactivity the mind fa
enfeebled and contracted, instead of being strengthened and ex
nanded ; or in other words, the man is reduced to a state of death,
instead of being quickened into life. Suppose a person to sit still
iu the most complete inactivity, with IMS lianas hanging down,
his eyes fixed on the grouud, and withdrawn from all other ob-
jects, and suppose him at the same time to be encompassed by
an atmosphere of gladness, would not a lethargy seize both his
head and body, and the vital expansion of Ins countenance
AND ITS CHASTE DELIGHTS. 207
would be contracted, and at length with relaxed fibres he would
nod and totter, till he fell to the earth? What is it that keeps
the whole bodily system in its due expansion and tension, but
the tension of the mind ? and whence comes the tension of the
mind but from administrations and employments, while the
discharge of them is attended with delight 3 I will therefore tell
you some news from heaven : in that world there are administra-
tions, offices, judicial proceedings both in greater and lesser cases,
also mechanical arts and employments." The strangers on hear-
* Ij S of judicial proceedings in heaven, said, "To what purpose
aresucn proceedings? are not all in heaven inspired and led by
God, and in consequence thereof taught what is just and right ?
what need then is there of judges !" "The president replied, u En
this world we are instructed and learn what is good d true, also
what is just and equitable, as in the natural world; and these
things we learn, not immediately from God, but mediately
through others; and every angel, like every man, thinks what is
true, and does what is good, as from himself; and this, according
to the state of the angel, is mixed and not pure : and moreover,
there are among the angels some of a simple and some of a wise
character; and it is the part of the wise to judge, when the sim-
ple, from their simplicity and ignorance, are doubtful about what
is just, or through mistake wander from it. But as you are as
yet strangers in this world, if it be agreeable to you to accompany
me into our city, we will shew you all that is contained therein."
Then they quitted the auditory, and some of the elders also ac-
companied them. They were introduced into a large library,
which was divided into classes arranged according to the sciences.
The three strangers, on seeing so many books, were astonished,
and said, " There are books also in this world ! whence do you
procure parchment and paper, pens and ink?" The elders re-
plied, " we perceive that in the former world you believed that
this world is empty and void, because it is spiritual ; and you be-
lieved so because you had conceived an idea of what is spiritual
abstracted from what is material ; and that which is so abstracted
appeared to you as nothingness, thus as empty and void ; when
nevertheless in this world there is a fulness of all things. Here
all things are SUBSTANTIAL and not materiaf : and material things
derivG^ their origin from things substantial. We who live here
are spiritual men, because we are substantial and not material ;
hence in this world we have all things that are in the natural
world, in their perfection, even books and writings, and many
other things which are not in the natural world." The three
strangers, when they heard talk of things BUBSTAOTIAX, conceived
that ft must be so, as well because they saw written books, as
because they heard it asserted that material things originate in
substantial. For their further confirmation in these particulars,
they were conducted to the houses of the scribes, who were copy*
2C7, 208 CQNJTOIAL LOVE
Ing the writings of the wise ones of the city ; and they inspected
the writings, and wondered to see them so beautiful and elegant.
After this they were conducted to the museums, schools, and
colleges, and to the places where they had their literary sports.
Some of these were called the sports of the Heliconides, some of
the Parnassides, some of the Athsenides, and some the sports of
the maidens of the fountain. They were told that the latter were
BO calledj because maidens signify affections of the sciences, and
every one has intelligence according to his affection for the
sciences : the sports so balled were spiritual exercises and trials of
skill. Afterwards they were led about the city to see the rulers,
administrators, and their officers, by whom they were conducted
to see several wonderful works executed in a spiritual manner by
the artificers. When they had taken a view of all these things,
the president again conversed with them about the eternal rest
from labor, into which the blessed and happy enter after death,
and said, " Eternal rest is not inactivity ; lor inactivity occasions
a thorough languor, dulness, stupor, and drowsiness of the mind
and thence of the body ; and these things are death and not life,
still less eternal life which the angels of heaven enjoy; therefore
eternal rest is that which dispels sucli mischiefs, and causes a
man to live; and it is this which elevates the mind ; consequently
it is by some employment and work that the mind is excited,
vivified, arid delighted ; which is affected according to the use,
from which, in which ; and to which the mind is actuated. Hence
the universal heaven is regarded by the Lord as containing uses ;
and every angel is an angel according to use ; the delight of use
carries him along, as a prosperous gale a ship, and causes him to
be in eternal peace, ana the rest of peace. This is the moaning
of eternal rest from labor. That an angel is alive according as
his mind is directed to use, is evident from the consideration,
that every one has conjugial love with its energy, ability and de-
lights, according as he aevotes himself to the genuine use in
which he is*'* When the three strangers were convinced that
eternal rest is not inactivity, but the delight of some useful em-
ployment, there came some maidens witli pieces of embroidery
and net-work, wrought with their own hands, which they pre-
sented to them. "When the novitiate spirits were gone, the
maidens s&iag an ode, wherein they expressed with angelic melody
the affection of useful works with the pleasures attending it
208. THB SECOND MEMOBABLK DELATION* While I was
meditating on. the arcana of conjugial love stored up with wives,
there again appeared the GOLDEN SEOWEB described above ; and
I recollected that it fell over a hall in the east where there lived
three conjugiai loves, that is, three married pairs, who loved each
ether tenderly. On seeing it, and as if invited by the sweetness
of meditating on that love, I hastened towards it, and as I
approached, the slower from golden became purple, afterwards
180
AND ITS CHASTE DELIGHTS. 208
scarlet, and when I came near, it was sparkling like dew.
I knocked at the door, and when it was opened, 1 said to the
attendant, " Tell the husbands that the person who before came
with an angel, is come again, and begs the favor of being ad-
mitted into their company." Presently the attendant returned
with a message of assent from the husbands, and I entered. The
three husbands with their wives were together in an open gallery,
and as I paid my respects to them, they returned the compliment.
I then asked the wives, Whether the white dove in the window
afterwards appeared f" They said, " Yes ; and to-day also ; and it
likewise expanded its wings ; from which we concluded that you
were near at hand, and were desirous of information respecting
one other arcanum concerning corvjugial love." I inquired,
" "Why do you say one arcanum ; when I came here to learn
several P They replied, " They are arcana, and some of them
transcend your wisdom to such a degree, that the understanding
of your thought cannot comprehend them. You glory over us
on. account of your wisdom ; but we do not glory over you on
account of ours ; and yet ours is eminently distinguished above
yours, because it enters your inclinations and affections, and sees,
perceives, and is sensible of them. Yon know nothing at all of
the inclinations and affections of your own love ; and yet these
are the principles from and according to which your understand-
ing thinks, consequently from and according to which you are
wise; and yet wives are so well acquainted with those principles
in their husbands, that they see them in their faces, and heat
them from the tone of their voices in conversation, yea, they feel
them on their breasts, arms, and cheeks : but we, from the zeal
of our love for your happiness, and at the same time for our own,
pretend not to know them ; and yet we govern them so pru-
dently, that wherever the fancy, good pleasure, and will of our
husbands lead, we follow by permitting and suffering it ; only
bending its direction when it is possible, but in no case forcing
it." I asked, " Whence have you this wisdom?" They replied,
" It is implanted in us from creation and consequently from
birth. Our husbands compare it to instinct ; but we say that it
is of the divine providence, in order that the men may be ren-
dered happy by their wives. We have heard from our iusbands,
that the Lord wills that the husband (homo masoulus) should act
freely according to reason ; and that on this account the Lord
himself from within governs his freedom, so far as respects the
inclinations and affections, and governs it from without by means
of MB wife ; and that thus he forms a man with his wife into an
angel of heaven ; and moreover love changes its essence, and does
not become conjugial love, if it be compelled. But we will be
more explicit on this subject : we are moved thereto, that is, to
prudence in governing the inclinations and affections of our hus-
bands, so that they may seem to themselves to act freely accord*
181
208, 209 CONJUGIAL LOVE
ing to their reason, from this motive, because we a - ( //Lt. [
with their love ; and we love nothing more than that ti oy should
be delighted with our delights, which, in case of their being
lightly esteemed by our husbands, become insipid also to us.
Having said this, one of the wives entered her chamber, and on
her return said, " My dove still flutters its wings, which is a
sign that we may make further disclosures." They then said,
"We have observed various changes of the inclinations and affec-
tions of the men ; as that they grow cold towards taeir wives,
while the husbands entertain vain thoughts against the Lord and
the church ; that they grow cold while they are conceited of their
own intelligence ; that they grow cold while they regard with
desire the wives of others ; that they grow cold whiUTtheir love
is adverted to by their wives ; not to mention other occasions ;
and that there are various degrees of their coldness : this we
discover from a withdrawal of the sense from their eyes, ears, and
bodies, on the presence of our senses. From these few observa-
yations you may see, that we know better than the men whether
it be well or ill with them ; if they are cold towards their wives
it is ill with them, but if they are warm towards them, it is well ;
therefore wives are continually devising means whereby the men
may become warm and not cold towards them ; and these means
they devise with a sagacity inscrutable to the men." As they
said this, the dove was heard to make a sort of moaning ; and
immediately the wives said, " This is a token to us that we have
a wish to communicate greater arcana, but that it is not allow-
able : probably you will reveal to the men what you have heard."
I replied, u I intend to do so : what harm can come from it ?"
Hereupon the wives talked together on the subject, and then
said, " Keveal it, if ;you like, we are well aware of the power of
persuasion which wives possess. They will say to their husbands,
^The man is not in earnest; he tells idle tales: he is but joking
from appearances, and from strange fancies usual with men. Do
not believe him, but believe us : we know that you are loves, and
we obediences. 3 Therefore you may reveal it if you like ; but
etill the husbands will place no dependence on what comes from
your lips, but on that which comes from the lips of their wives
thev kiss."
UNITERSALS RESPECTING MARRIAGER
SSQ9. THERE are so many things relating to marriages that*
if particularly treated of, they would swell this little work into
a large volume : for we might treat particularly of the similitude
182
AND ITS CHASTE DELIGHTS. 209
and dissimilitude subsisting among married partners; of the
elevation of natural conjugial love into spiritual, and of their
conjunction; of the increase of the one and the decrease o*
the other; of the varieties and diversities of each; of the intelli-
gence of wives; of the universal conjugial sphere proceeding
.rora heaven, and^of its opposite from hell, and of their influx
and reception ; with many other particulars, which, if individ-
ually enlarged upon, would render this work so bulky as to tire
the reader. For this reason, and to avoid useless prolixity, we
will condense these particulars into UNIVERSAL RESPECTING
MAKRIAG-ES. But these, like the foregoing subjects, must be
considered distinctly as arranged under the following articles :
[. The sense proper to oonjugial love is the sense of touch. IL
With those who are in love truly conjugial, the faculty of grow-
ing wise gradually increases : but with those who are not it de-
creases, III. With those who are in love truly conjugial^ the
happiness <jf dwelling together increases but with those who
are not it decreases. IV. With those w/io are in love truly con*
Jugial, conjunction of minds increases, and therewith friends hip /
out with those who are not they both decrease. V. Those who
are in love truly eonjugial, continually desire to "be one man
(homo); fart those who are not desire to be two. VI. Those
who are in love truly conjugial^ in marriage have respect to what
is eternal / but with those who are not the case is reversed,
YII. Cowjugial love resides with chaste wives / but still their love
depends on the husbands. YIIL Wives love the bonds of mar-
riage if the men do, IX. The intelligence of women is in itself
moaest, elegant, pacific, yielding, soft., tender; but the intelligence
of men is ^n itself grave, harsh, hard, daring, fond of licentious*
ness. X. Wives are in no excitation as men are / but they haw
a state of preparation for reception. XL Men have abundant
store according to the love of propagating the truths of their
wisdom, and to the love of doing uses. XII. Determination is m
the good pleasure of the husband. XIII. The conjugial sphere
jlowsfrom the Lord through heaven into everything in the uni*
verse, even to its ultimates. XIY. This sphere is received by the
female sex, and through that is transferred into the male sex;
and not vice versa. XV. Where there is love truly conjugial,
this sphere is received by the wife, and only through her by the
husband. XYL Where there is love not conjugial, this sphere is
received indeed by the wife, but not by the husband through her*
XVII. Love truly conjugial may exist with one of the married
partners, and not at the same time with the other. XVIII.
JThere are various similitudes and dissimilitudes, both internal
and external, with married partners. XIX. Various similitudes
am be conjoined, but not with dissimilitudes. XX. The Lord
provides similitudes for those who desire love fouly conjugial /
and if not on earth, ne yet provides them m heaven. X2kL A
183
209 211 CONJDGIAL LOVE
man (homo) according to the deficiency and loss of conjugial love }
approaches to the nature of a beast. We proceed to the expla-
nation of each article,
210. I. THE SENSE PKOPEE TO CONJUGIAL LOVE is THK
SENSE OF TOUCH. Every love has its own proper sense. The
love of seeing, grounded in the love of understanding, has the
sense of seeing; and the gratifications proper to it are the various
kinds of symmetry and beauty. The love of hearing grounded
in the love of hearkening to and obeying, has the sense of hear-
ing ; and the gratifications proper to it are the various kinds of
harmony* The love of knowing these things which float about
fu the air, grounded in the love of perceiving, is the sense of
smelling ; and the gratifications proper to it are the various kinds
of fragrance. The love of self-nourishment, grounded in the
love of imbibing goods, is the sense of tasting ; and the delights
proper to it are the various kinds of delicate foods. The love of
knowing objects, grounded in the love of circumspection and
self-preservation, is the sense of touching, and the gratifications
proper to it are the various kinds of titillation. The reason why
the love of conjunction with a partner, grounded in the love of
uniting good and truth, has the sense of touch proper to it, is,
because this sense is common to all the senses, and hence borrows
from them somewhat of support and nourishment That this
love brings all the above-mentioned senses into communion with
it, and appropriates their gratification, is well known. That tho
sense of touch is devoted to conjugial love, and is proper to it, is
evident from all its sports, and from the exaltation of its subtle-
ties to the highest degree of what is exquisite. But the further
consideration of this subject we leave to lovers.
211. II. WITH THOSE WHO AEE IN LOVE TRULY OONJTT-
GIAL, THE FACULTY OF GKOWITO "WISE INCREASES; BUT WITH
THOSE WHO ABE NOT IT DECREASES, The faculty cf growing
wise increases with those who are in love truly conjugial, be-
cause this love appertains to married partners orx account of wis-
dom, and according to it, as has been fully proved in the pre-
ceding sections; also, because the sense of mat love is the touch,
which is common to all the senses, and also is full of delights ; in
consequence of which it opens the interiors of the mind* as it
opens the interiors of the senses, and therewith the organical
principles of tho whole body. Hence it follows, that those who
are principled in that love, prefer nothing to growing wise ; fo
a man grows wise in proportion as the interiors of his mind are
opened ; because by such opening, the thoughts of the under-
standing are elevated into superior light, and the affections of the
will into superior heat ; and superior light is wisdom, and supe-
rior heat is the love thereof. Spiritual delights conjoined to
BHtural delights, which are the portion of those who are in love
truly conjugial, constitute loveliness, and thence the faculty of
184
AND ITS CHASTE DELIGHTS. 211 214
growing wise. Hence it is that the angels have conjugial love
according to wisdom; and the increase of that love and at the
same time of its delights is according to the increase of wisdom ;
and spiritual offspring, which are produced from their mar-
riages, are such things as are of wisdom from the father, and of
love from the mother, which they love from a spiritual storge /
which love unites with their conjugial lore, and continually ele-
vates it, and joins them together.
212. The contrary happens with those who are not in any
conjugial love, from not having any love of wisdom. These
enter the marriage state with no other end in view than lascivi-
ousness, in which is also the love of growing insane ; for every
end considered in itself is a love, and lasciviousness in its spi-
ritual origin is Insanity. By insanity we mean a delirium in the
mind occasioned by false principles ; and an eminent degree of
delirium is occasioned by truths which are falsified until they
are believed to be wisdom. That such persons are opposed to
conjugial love, is confirmed or evinced by manifest proof in the
spiritual world; where, on perceiving the first-scent of conju-
gial love, they fly into caverns, and shut the doors ; and if these
are opened, they rave like madmen in the world.
213. Ill, WITH THOSE WHO ARE IN LOVE TRULY CONJU-
GIAL, THE HAPPINESS OP DWELLING- TOGETHER INCREASES; BUT
WITH THOSE WHO ARE NOT IT DECREASES. The happiness of
dwelling together increases with those who are in love truly con-
]ngial, because they mutually love each other with every sense.
v lhe wife sees nothing more lovely than the husband, and the hus
band nothing more lovely than the wife ; neither do they hear,
smell, or touch any thing'more lovely ; hence the happiness they
enjoy of living together in the same house, chamber, and bed.
That this is the case, you that are husbands can assure your-
selves from the first delights of marriage, which are in their
fulness ; because at that time the wife is the only one of the
sex that is loved. That the reverse is the case with those who
are not in conjugial love, is well known.
214. IV. WITH THOSE WHO ARE IN LOYE TRULY CONJUGIAL
CONJUNCTION OF MINDS INCREASES, AND THEREWITH FRIEND-
SHIP ; BUT WITH THOSE WHO ARE NOT, THEY BOTH DECREASE.
That conjunction of minds increases with those who are in love
truly conjugial, was proved in the chapter ON THE CONJUNCTION
OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THK
LORD'S WORDS, THAT THEY ARE NO LONGER TWO BUT ONE FLESH,
eee n. 156* 191. But that conjunction increases as friendship
unites with love ; because friendship is as it were the face and also
the raiment of that love; for it not only joins itself to love aa
raiment, "but also conjoins itself thereto as a face. Love preced*
ing friendship Is like the love of the sex, which, after the mar-
vow, takes its leave and departs : whereas love conjoined to
' 185
214216 OONJTOIAL LOVE
friendship after the marriage vow, remains and is strengthened
it likewise enters more interiorly into the breast, friendship intro
ducing it, and making it truly conjugial. In this case the love
makes its friendship also conjugial, which differs greatly from the
friendship of every other love ; for it is fall ^ ThaUhe case is re-
versed with those who are not principled in conjugal love, is
well known. With these, the first friendship, which was insin-
uated during the time of courtship, and afterwards during the
period immediately succeeding marriage, recedes more and more
From the interiors of the mind, and thence successively at length
retires to the cuticles; and with those who think of separation,
it entirely departs ; but with those who do not think of separa-
tion, love remains in the externals, yet it is cold in the internals.
215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CON-
TINUALLY DESIRE TO BE ONE MAN, BUT THOSE WHO ARE NOT
IN CONJUGIAL LOVE, DESIRE TO BE TWO, Conjugial love 68-
sentially consists in the desire of two to become one ; that is, in
their desire that two lives may become one life. This desire is
the perpetual conatus of that love, from which flow all its effects.
That conatus is the very essence of motion, and that desire is the
living- conatus appertaining to man, is confirmed by the re-
searches of philosophers, and is also evident to such as take a
view of the subject from refined reason. Hence it follows, that
those who are in love truly conjugial, continually endeavour,
that is, desire to be one man. That the contrary is the case
with those who are not in conjugial love, they themselves very
well know; for as they continually think themselves two from
the disunion of their souls and minds, so they do not compre-
hend 'what is meant by the Lord's words, u They are no longer
two, T)ut one flesh:" Matt. xix. 6.
216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN
MARRIAGE HAVE RESPECT TO WHAT IS ETERNAL; BUT WITH
THOSB WHO ARE NOT THE OASE 18 REVERSED. TllOSO wllO are
in love truly conjugial have respect to what is eternal, because
in that love there is eternity ; and its eternity is grounded in this,
that love with the wife, and wisdom with the husband, increases
to eternity; and in the increase or progression the married
partners enter more and more interiorly into the blessedness 01
heaven, which their wisdom and its love have stored up together
in themselves : if therefore the idea of what is eternal were to
be plucked away, or by any casualty to escape from their minds,
it would be as if they were cast down from heaven. "What is the
state of conjugial partners in heaven, when the idea of what is
eternal falls out of their minds, and the idea of what is temporal
takes its place, was made evident to me from the following case.
On a certain time, permission having been granted for the pur-
pose, two married partners were present with me from heaven ;
and at that instant tne idea of what is eternal respecting marriage
186
AND ITS CHASTE DELIGHTS. 216, 217
was taken away from them by an idle disorderly spirit who was
talking with craft and subtlety. Hereupon they began to bewail
themselves, saying, that they could not live any longer, and that
they felt such misery as they had never felt before. When this
was perceived by their co-angels in heaven, the disorderly spirit
was removed and cast down ; whereupon the idea of what is
eternal instantly returned to them, and they were gladdened in
heart, and most tenderly embraced each other. Besides this,
I lave heard two married partners, who at one instant entertained
an idea of what is eternal respecting their marriage, and the next
an idea of what is temporal. This arose from their being inter-
nally dissimilar. When they were in the idea of what is eternal,
they were mutually glad ; but when in the idea of what is tem-
poral, they; said, "There is no longer any marriage bet ween us;"
and the wife, " I am no longer a wife, but a concubine ;" and
the husband, "I am no longer a husband, but an adulterer;' 7
wherefore while their internal dissimilitude was open to them,
the man left the woman, and the woman the man : afterwards,
however, as each had an idea of what is eternal respecting mar-
riage, they were consociated with suitable partners. From these
instances it may be clearly seen, that those who are in love truly
conjugial have respect to what is eternal ; and if this idea escapes
from their inmost thoughts, they are disunited as to conjugial
love, though not at the same time as to friendship ; for friend-
ship dwells in externals, but conjugial love in internals. The
case is similar with marriages on earth, where married partners
who tenderly love each other, think of what is eternal respecting
the marri age-covenant, and not at all of its termination by death ;
and if this should enter their thoughts, they are grieved ; never-
theless they are cherished again by hope from the thought of
its continuance after their decease.
216.* VII. OOSVTUGHAL LOVE RESIDES WITH CHASTE WIVES;
BUT STILL THEIR LOVE DEPENDS ON THE HUSBANDS. The rea
son of this is, because wives are bora loves ; and hence it is
innate to them to desire to be one with their husbands and
from this thought of their will they continually feed their love ;
wherefore to recede from the conatus of uniting themselves to
their husbands, would be to recede from themselves : it is other-
wise with the husbands, who are not born loves, but recipients
of that love from their wives ; and on this account, so far as
they receive it, so far the wives enter with their love ; but so
far as they do not receive it, so far the wives stand aloof with
their love, and wait in expectation. This is the case with chaste
wives ; but it is otherwise with the unchaste. From these con-
siderations it is evident, that conjugial love resides with the
wives, but that their love depends on the husbands.
217. Till, WIVES LOVE THE BONDS OF MARBIA&E n
THE MEN BO. This follows from what was said in the foregoing
187
217 219 COSTJUGIAL LOVE
article : moreover, wives naturally desire to be, and tc be called
wives ; this being to them a name of respect and honor ; they
therefore love the bonds of marriage. And as chaste wives desire,
not in name only, but in reality, to be wives, and this is effected
by a closer and closer binding with their husbands, therefore they
love the bonds of marriage as establishing the marriage-covenant,
and this so much the more as they are loved again by their hus-
bands, or what is tantamount, as the men love those bonds.
218. IX. THE INTELLIGENCE OF WOMEN is IN ITSELF
MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDED; BUT TUB
INTELLIGENCE OF MEN IN ITSELF IS GRAVE, HARSH, HAED,
DARING, FOND OF LICENTIOUSNESS. That such is the character-
istic distinction of the woman and the man, is very evident
from the body, the face, the tone of voice, the conversation, the
gesture, and the manners of each : from the BODY, in that there
is more hardness in the skin and flesh of men, and more soft-
ness in that of women ; from the FACE, in that it is harder, more
fixed, harsher, of darker complexion, also bearded, thus less
beautiful in men ; whereas in women it is softer, more yielding,
more tender, of fairer complexion, and thence more beautiful ;
from the TONE OF VOICE, in that it is deeper with men, and
sweeter with women ; from jite CONVERSATION in that with men
it is given to licentiousness and daring, but with women it is
modest and pacific ; from the GESTURE, in that with men it is
stronger and firmer, whereas with women it is more weak and
feeble ; from the MANNERS, in that with men they arc more un-
restrained, but with women more elegant. How far from the
very cradle the genius of men differs from that of women, was
discovered to me clearly from seeing a number of boys and girla
met together, I saw them at times through a winclow in the
street of: a great city, where more than twenty assembled every
(lajr. The boys, agreeably to the disposition born with them, in
thfeir pastimes were tumultuous, vociferous, apt to fight, to
strike, and to throw stones at each other; whereas the girls sat
peaceably at the doors of the houses, some playing with little
children, some dressing dolls or working on bits of linen, some
kissing each other ; and to my surprise, they still looked with
satisfaction at the boys whose pastimes were so different from
their own. Hence I could see plainly, that a man by birth is
understanding, and a woman, love ; and also the quality of un*
derstanding and of love in their principles; and thereby what
would be the quality of a man's understanding without con*
juction with female love, and afterwards with conjugial love.
219. X* WIVES ABE usr HO EXCITATION AS MKN ABE ; BUT
THEY HAVE A STATE OF PBEPABA1TON FOB EEOJEPTIOW. That
men have semination and consequent excitation, and that women
have not the latter because they have not the former, is evident ;
but that women have a state of preparation for reception, and
188
AND ITS CHASTE DELIGHTS. 219, 220
thus for conception, I relate from what has been told me; but
what the nature and quality of this state with the women is, 1
am not allowed to describe; besides, it is known to them alone,
bat whether their love, while they are in that state, is in the
enjoyment of its delighfc, or in what is undelightful, as some say,
they have not made known. This only is generally known, that
it is not allowed the husband to say to tne wife, that he is able and
not willing : for thereby the state of reception is greatly hurt,
which is prepared according to the state of the husband's ability.
220. XL MEN HAVE ABUNDANT STOKE ACCORDING TO THE
LOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND TO THE
LOVE OF DOING USES. This position is one of the arcana which
were known to the ancients, and which are now lost. The
ancients knew that everything which was done in the body is
from a spiritual origin : as that from the will, which in itself is
spiritual, actions flow ; that from the thought, which also is
spiritual, speech flows ; also that natural sight is grounded in
spiritual sight, which is that of the understanding ; natural hear-
ing in spiritual hearing, which is attention of the understanding
and at the same time accommodation of the will ; and natural
smelling in spiritual smelling, which is perception ; and so forth :
in like manner they saw that semination with men is from a
spiritual origin. That it is from the truths of which the undei*-
standing consists, they concluded from several deductions both of
reason and of experience ; and they asserted, that nothing is re-
ceived by males from the spiritual marriage, which is that of good
and truth, and which flows into everything in the universe, but
truth, and whatever has relation to truth ; and that this in its
progress into the body is formed into seed ; and that hence it id,
that seeds spiritually understoood are truths. As to formation,
they asserted, that the masculine soul, as being intellectual, is
thus truth ; for the intellectual principle is nothing else ; where-
fore while the soul descends, truth also descends : that this is
effected by this circumstance, that the soul, which is the inmost
principle of every man (homo^ and every animal, and which in
its essence is spiritual, from an implanted tendency to self-propa-
gation, follows in the descent, and is desirous to procreate itself;
and that when this is the case, the entire soul forms itself, and
clothes itself, and becomes seed : and that this may be done
thousands of times, because the soul is a spiritual substance,
which is not a subject of extension but of impletion, and from
winch no part can be taken away, but the whole may be pro;
duced, without any loss thereof: hence it is, that it is as fully
present in the smallest receptacles, which are seeds, as in its
greatest receptacle, the body. Since therefore the principle of
truth in the soul is the origin of seed, it follows, that men have
abundant store according to their love of propagating the truths
of their wisdom ; it is also according to their love of doing uses ;
189
2*23 222 CONJUGIAL LOTE
because uses are the goods which truths produce. In the world
also it is well known to some, that the industrious have abun-
dant store, but not the idle. I inquired, "How is a feminine
principle produced from a male soul ?" and I received for answer,
that it was from intellectual good ; because this in its essence is
truth : for the intellect can think that this is good, thus that it
is true that it is good. It is otherwise with the will : this does
not think what is good and true, but loves and does it. There-
fore in the Word sons signify truths, and daughters goods, as
may be seen above, n. 120 ; and seed signifies truth, us may be
seen in the AI^OCALYPSE REVEALED, n. 565.
221. XII. DETERMINATION is IN THE GOOD PLEASURE OF
THE HUSBAND. This is, because with men there is the abundant
store above mentioned ; and this varies with them according to
the states of their minds and bodies : for the understanding is
not so constant in its thoughts as the will is in its affections ;
since it is sometimes carried upwards, sometimes downwards ; at
one time it is in a serene and clear state in another in a turbulent
and obscure one; sometimes it is employed on agreeable objects,
sometimes on disagreeable ; and as tne mind, while it acts, is also
in the body, it follows, that the body has similar states ; hence
the husband at times recedes from conjugial love, and at times
accedes to it, and the abundant store is removed in the one state,
and restored in the other. These are the reasons why deter-
mination at all times is to be left to the good pleasure of the
husband ; hence also it is that wives, from a wisdom implanted
iu them, never offer any admonition on such subjects.
222. XIII. THE CONJUGIAL SPHERE FLOWS FJROM THE LOBP
THROUGH HEAVEN INTO EVERYTHING- IN THE UNIVERSE, KV3BHST
TO ITS ULTIMATE8- That love and wisdom, or, what is the same,
good and truth, proceed from the Lord, was shewn above in a
chapter on the subject Those two principles in a marriage
proceed continually from the Lord, because they are himself,
and from him are all things; and the things which proceed from
him fill the universe, for unless this were the case, nothing
which exists would subsist. There are several spheres whicli
proceed from him ; the sphere of the conservation of the cre-
ated universe ; the sphere of the defence of good and truth
against evil and false, the sphere of reformation and regeneration,
the sphere of innocence and peace, the sphere of mercy and grace,
with several others ; but the universal of all is the conjngial
sphere, because this also is the sphere of propagation, and thua
the snpereminent sphere of the conservation of the created uni*
verse by successive generations. That this conjugial sphere fills
the universe, and pervades all things from first to last, IB evident
from what has been shewn above, that there are marriages in the
heavens, and the most perfect in the third or supreme heaven:
and that besides taking place with men it takes place also with
180
AND ITS CHASTE DELIGHTS. 222 -224
all the subjects of the animal kingdom in the earth, even down
to worms ; and moreover with all the subjects of the vegetable
kingdom, from olives and palms even to the smallest grasses.
That this sphere is more universal than the sphere of heat and
light, whicn proceeds from the sun of our world, may appear
reasonable from this consideration, that it operates also in the
absence of the sun's heat, as in winter, and in the absence of its
light, as in the night, especially with men (homines). The
ieasori why it so operates is, because it was from the sun cf the
angelic heaven, and thence there is a constant equation of heat
and light, that is, a conjunction of good and truth ; for it is in a
continual spring. The changes of good and truth, or of its heat
and light, are not variations thereof, like the variations on earth
arising from changes of the heat and light proceeding from the
natural sun ; but they arise from the recipient subjects.
223. XIV. THIS SFIIEEB is KECEIVED BY THE FEMALE
SEX, AND THROUGH THAT IS TBANSFEEBED TO THE MALE SEX
There is not any conjngial love appertaining to the male sex,
but it appertains solely to the female sex, and from this sex is
transferred to the male: this I have seen evidenced by expe-
rience ; concerning which see above, n. 161. A further proof of
it is supplied from this consideration, that the male form is the
intellectual form, and the female the voluntary ; and the intel-
lectual form cannot grow warm with conjugial heat from itself,
but from the conjunctive heat of some one, in whom it was
implanted from creation; consequently it cannot receive that
love except by the voluntary form of the woman adjoined to
itself; because this also is a form of love. This same position
might be further confirmed by the marriage of good arid truth;
ana; to the natural man, by the marriage of the heart and lungs ;
for the heart corresponds to love, and the lungs to understand-
ing ; but as the generality of mankind are deficient in the know-
ledge of these subjects, confirmation thereby would tend rathei
to obscure than to illustrate. It is in consequence of the trans-
ferrence of this sphere from the female sex into the male, that the
mind is also inflamed solely from thinking about the sex ; that
hence also comes propagative formation and thereby excitation,
follows of course ; for unless heat is united to light on earth,
nothing flourishes and is excited to cause fructification there.
224. XV. WHERE THERE is LOVE TKTJLY CONJTHHAL, THIS
SPHERE IS EEOEIVED BY THE WIFE, AND ONLY THBOtraH HER
BY THE HUSBAND. That this sphere, with those who are in love
truly conjugial, is received by th& husband only through the wife,
is at this day an arcanum ; and yet in itself it is not an arcanum,
because the bridegroom and new-married husband may know
this; is he not affected conjugially by whatever proceeds from
the bride and new-married wife, but not at that time by what
proceeds from others of the sex ? The case is the same .with
191
224 227 CONJUGIAL LOVE
those who live together in love truly conjugial. And since
everyone, both man and woman, is encompassed by his own
sphere of life, densely on the breast, and less densely on the
back, it is manifest whence it is that husbands who are very fond
of their wives, turn themselves to them, and in the clay-time
regard them with complacency ; and on the other hand, why
those who do not love their wives, turn themselves away from
them, and in the day-time regard them with aversion. By the
reception of the conjngial sphere by the husband only through
the wife, love truly conjugial is known and distinguished from
that which is spurious, false, and cold.
225. XVI. WHEEE THEKE is LOVE NOT CONJUGIAL, THIS
SPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THE
HUSBAND THROUGH HER, This conjugial sphere flowing into the
universe is in its origin divine; in its progress in heaven with
the angels it is celestial and spiritual ; with men it is natural,
with beasts and birds animal, with worms merely corporeal, with
vegetables it is void of life ; and moreover in all its subjects it in
varied according to their forms. Now as this sphere is received
immediately by the female sex, and mediately by the male, and
as it is received according to forms, it follows, that this sphero,
which in its origin is holy, may in the subjects be turned into
what is not holy, yea may be even inverted into what is opposite.
The sphere opposite to it is called meretricious with such women,
and adulterous with such men ; and as such men and women are
in hell, this sphere is from thence : but of this sphere there is
also much variety, and hence there are several species of it ; and
such a species is attracted and appropriated by a man Mr) as is
agreeable to him, and as is conformable and correspondent with
his peculiar temper and disposition. From these considerations
it may appear, that the man who does not love his wife, receive*
that sphere from some other source than from his wife; never-
theless it is a fact, that it is also inspired by the wife, but with*
out the husband's knowing it, and while he grows warm.
226. XVIL LOVE TRULY OONJUGIAL MAY EXIST WITH ONB
OF THE MARRIED PARTNERS, AND NOT AT THE SAME TIME WITH
THE OTHER. For one may from the heart devote himself to
chaste marriage, while the other knows not what chaste marriage
is; one may love the things which are of the church, but tho
other those which are of the world alone : as to their minds, one
may be in heaven, the other in hell ; hence there may be con-
iugial love with the one, and not with the other. The minds
of such, since they are turned in a contrary direction, are
inwardly in collision with each other; and if not outwardly,
till, he that is not in conjugial love, regards his lawful consort
as a tiresome old woman ; and so in other cases.
227* XVIII. THERE AEE YAKIOUS SIMILITUDES AND ras-
RBCILITUDES, BOTH INTERNAL AND EXTERNAL, WITH MAREIEB
192
AND ITS CHASTE DELIGHTS. 227 229
PARTNERS It is well known, that between married partners
there are similitudes and dissimilitudes, and that the external
appear, bu f not the internal, except after some time of living
together, to the married partners themselves, and by indications
to others ; but it would be useless to mention each so that they
might be known, since several pages might be filled with an
account and description of their varieties. Similitudes may in
part be deduced and concluded from the dissimilitudes on ac-
count of which conjugial love is changed into cold ; of which we
shall speak in the following chapter. Similitudes and dissimili*
tudes in general originate from connate inclinations, varied by
education, connections, and persuasions that have been imbibed.
228. XIX. VABIOUS SIMILITUDES OAK BE CONJOINED, BUT
NOT WITH DISSIMILITUDES. The varieties of similitudes are very
numerous, and differ more or less from each other ; but still those
which differ may in time be conjoined by various things, espe-
cially by accommodations to desires, by mutual offices and civili-
ties, by abstaining from what is unchaste, by the common love
of infants and the care of children, but particularly by conformity
in things relating to the church ; for things relating to the
church effect a conjunction of similitudes differing interiorly,
other things only exteriorly. But with dissimilitudes no con-
junction can be effected, because they are antipathetical.
229, XX. THE LORD PROVIDES SIMILITUDES FOR THOSE
WHO DESIRE LOVE TRULY OONJUGIAL, AND IF NOT ON EARTH,
HE YET PROVIDES THEM IN HEAVEN. The reason of this is,
because all marriages of love truly conjugial are provided by the
Lord. That they are from him, may be seen above, n. 130, 131 ;
but in what manner they are provided in heaven, I have heard
thus described by the angels : The divine providence of the Lord
extends to everything, even to the minutest particulars, concern-
ing marriages and in marriages, because all the delights of heaven,
spring from the delights of conjugial love, as sweet waters from,
the fountain-head ; and on this account it is provided that con-
jugial pairs be born ; and that they be continually educated to
their several marriages under the Lord's auspices, neither the
boy nor the girl knowing anything of the matter ; and after a
stated time, when they both become marriageable, they meet in
some place as by chance, and see each other, and in this case
they instantly know, as by a kind of instinct, that they are a pair,
and by a kind of inward dictate think within themselves, the
youth, that she is mine, and the maiden, that he is mine ; and
when this thought has existed some time in the mind of each,
they accost each other from a deliberate purpose, and betroth
themselves. It is said, as by chance, by ir-stinct, and by dictate ;
and the meaning is, by divine providence ; since, while the divine
providence is, unknown, it has such an appearance ; for the Lord
opens internal similitudes, so that they may see themselves.
13
230, 231 CONJUGIAL LOVE
230. XXL A MAN (homo), ACCORDING- TO THK DEFIOTKNCT
AND LOSS OF CONJtJGIAL LOVE, APPRO ACHES TO THE NATUKK OF
A BEAST. The reason of this is, because so far as a man (homo) is
in conjugial love, so far he is spiritual, and so far as he is spi-
ritual, so far he is a man (homo); for a man is born to a life
after death, and attains the possession thereof in consequence ot
having in him a spiritual soul, and is capable of being elevated
thereto by the faculty of his understanding ; if in this case his
will, from the faculty also granted to it, is elevated at the same
time, he lives after death the life of heaven. The contrary comes
to pass, if he is in a love opposite to conjugial love ; for so far as
he is in this opposite love, so far he is natural ; and a merely
natural man is like a beast as to lusts and appetites, and to their
delights ; with this difference only, that he nas the faculty of
elevating his understanding into the light of wisdom, and also of
elevating his will into the heat of celestial love. These faculties
are never taken away from any man (homo) / therefore the
merely natural man, although as to concupiscences and appetites
and their delights, he is like a beast, still lives after death, but in
a state corresponding to his past life. From these considerations
it may appear that a man, according to the deficiency of conjugial
love, approaches to the nature of a beast. This position may
seem to be contradicted by the consideration, that there are a
deficiency and loss of conjugial love with some who yet are men
(homines) ; but the position is meant to be confined to those who
make lignt of conjugial love from a principle of adulterous love,
and who therefore are in such deficiency and loss.
#**tttt*4t>#
231, To the above I shall add THREE MEMOEABLE RELA-
TIONS. FIEST. I once heard loud exclamations, which issued
from the hells, with a noise as if they bubbled up through water :
one to the left hand, in these words, " O now JUST!" another to
the right, " O HOW LEARNED 1" and a third from behind, " Jiow
WISE! ' and as I was in doubt whether there are also in hell
persons of justice, learning, and wisdom, I was impressed with a
strong desire of seeing what was the real case; and a voice from
heaven said to me, " You shall see and hear," I therefore in
spirit went out of the house, and saw before me an opening, which
I approached; and looked down ; and lo I there was a ladder, by
which I descended ; and when I was down, I observed a level
country set thick with shrubs, intermixed with thorns and
nettles ; and on my asking, whether this was hell, I was told it
was the lower earth next above hell. I then continued my course
in a direction according to the exclamations in order ; first to
those who exclaimed, u O HOW JUST I" where I saw a company
consisting of such as in the world had been judges influenced by
friendship and gifts ; then to the second exclamation, O HOW
LEARNED!" where I saw a company of such as in the world had
194
&ND ITS CHASTE DELIGHTS. 231
been reasoners; and lastly to the third exclamation, "O HOW
WISE!" where I saw a company such as in the world had been
cnnfirraators. From these I returned to the first, where there
were judges influenced by friendship and gifts, and who were
proclaimed u Just" On one side I saw as it were an amphi-
theatre built of brick, and covered with black slates ; and I was
told that they called it a tribunal. There were three entrances
to it on the north, and three on the west, but none on the south
and east; a proof that their decisions were not those of justice,
but were arbitrary determinations. In the middle of the'amphi-
theatre there was a fire, into which the servants who attended
threw torches of sulphur and pitch ; the light whereof, by its vibra-
tions on the plastered walls, presented pictured images of birds
of the evening and night; but both the fire and the vibrations
of light thence issuing, together with the forms of the images
thereby produced, were representations that in their decisions
they could adorn the matter of any debate with colored dyes,
and give it a form according to their own interest In about
half an hour I saw some old men and youths in robes and cloaks,
enter the amphitheatre, who, layjng aside their caps, took their
seats at the tables, in order to sit m judgement. I heard and
perceived with what cunning and ingenuity, under the impulse
of prejudice in favor of their friends, they warped and inverted
judgement so as to give it an appearance of justice, and this to
such a degree, that they themselves saw what* was unjust as just,
and on the other hand what was just as unjust Such persua-
sions respecting the points to be decided upon, appeared from
their countenances, and were heard from their manner of speak-
ing. 1 then received illustration from heaven, from which I
perceived how far each point was grounded in right or not ; and
I saw how industriously they concealed what was unjust, and
gave it a semblance of what was just; and how they selected
some particular statute which favored their own side of the ques*
tion, and by cunning reasonings warped the rest to the same side.
After judgement was given, the decrees were conveyed to their
clients, friends and favorers, who, to recompense them for their
services, continued to shout, " O HOW JUST, O HOW JUST!" After
this I conversed respecting them with the angels of heaven, and
related to them some of the things I had seen and heard. The
angels said to me, " Such judges appear to others to be endowed
witn a most extraordinary acuteness of intellect ; when yet they
do not at all see what is just and equitable. If you remove the
prejudices of friendship in favor of particular persons, they sit
mute in judgement like so many statues, and only say, ' I acqui*
esce, and am entirely :>f your opinion on this point.* This
happens because all their judgements are prejudices ; and preju-
dice with partiality influences the case in question from begin-
ning to end. Hence they see nothing but what is connected
195
.231, 232 CO^JUGIAX, LOVE
with their friend's interest; and whatever is contrary thereto,
they set aside ; or if they pay any attention to it, they involve it
in intricate reasonings, as a spider wraps up its prey in a web,
and make an end of it ; hence, unless they follow the web of
their prejudice, they see nothing of what is right. They were
examined whether they were able to see it, and it was discovered
that they were not. That this is the case, will seem wonderful
to the inhabitants of your world; but tell them it is a truth
that has been investigated by the angels of heaven. As they see
nothing of what is just, we in heaven regard them not as men
but as monsters, wliose heads are constituted of things relating
to friendship, their breasts of those relating to injustice, their
feet of those which relate to confirmation, and the soles of the
feet of those things which relate to justice, which they supplant
and trample under foot, in case they are unfavorable to the
interests of their friend. But of what quality they appear to us
from heaven, you shall presently see; lor their end is at hand."
And lol at that instant the ground was cleft asunder, and the
tables fell one upon another, and they were swallowed up, toge-
ther with the whole amphitheatre, and were cast into caverns,
and imprisoned. It was then said to me, " Do you wish to see
them where they now are?" And lo ! their faces appeared as of
polished steel, their bodies from the neck to the loins as graven
images of stone clothed with leopards' skins, and their feet like
snakes : the law books too, which they had arranged in order on
the tables, were changed into packs of cards : and now, instead
of sitting in judgement, the office appointed to them is to pre-
pare vermilion and mix it up into a paint, to bedaub the faces
of harlots and thereby turn them into beauties.
After seeing these things, I was desirous to visit the two
other assemblies, one of which consisted of mere reasoners, and
the other of mere confirmators; and it was said to me, " Stop
awhile, and you shall have attendant angels from the society next
above them; by these you will receive light from the Lord and
will see what will surprise yon."
282. THE SECOND MEMORABLE KELATIOH* After some time
I heard again from the lower earth voices exclaiming as before,
41 HOW LBAKNED 1 HOW wisB 1" I looked round to see what
angels were present ; and lo 1 they were from the heaven imme-
diately above those who cried out, " HOW LEAKNKD 1" and 1
conversed with them respecting the cry, and they said, "Those
learned ones are such as only reason whether a thing be so or not*>
and seldom think that it is so; therefore, they are like winds
which blow and pass away, like the bark about trees which
are without sap, or like shells about almonds without a kernel,
or like the outward rind about fruit without pulp ; for their
minds are void of interior judgement, and are united only with
the bodily senses ; therefore unless the senses themselves decide,
196
AND ITS CHASTE DELIGHTS. 232
they can conclude nothing; in a word, they are merely senstialy
and we call them RBASONKBS. We give them this name, because
they never conclude anything, and make whatever they hear si
matter of argument, and dispute whether it be so, with perpetual
contradiction. They love nothing better than to attack essen-
tial truths, and so to pull them in pieces as to make them a
subject of dispute. These are those who believe themselves
learned above the rest of the world." On hearing this account,
1 entreated the angels to conduct me to them : so they led me
to a cave, from which there was a flight of steps leading to the
earth below. We descended and followed the shout, " O HOW
LEABNED!" and lol there were some hundreds standing in one
place, beating the ground with their feet. Being at first sur-
prised at this sight, I inquired the reason of their standing in
that manner and beating the ground with the soles of their feet,
and said, "They may thus by their feet make holes in the floor."
At this the angel smiled and said, "They appear to stand in this
manner, because they never think on any subject that it is so,
but only whether it is so, and dispute about it ; and when the
thinking principle proceeds no further than this, they appear
only to tread and trample on a single clod, and not to advance."
Upon this I approached the assembly, and lo 1 they appeared to
me to be good-looking men and well dressed ; but the angels
eaid, " This is their appearance when viewed in their own light ;
but if light from heaven flows in, their faces are changed, and so
is their dress ; and so it came to pass : they then appeared with
dark faces, and dressed in' black sackcloth ; but "when this light
was withdrawn, they appeared as before. I presently entered
into conversation with some of them, and said, "I heard the
shout of a crowd about you, 'Ohow learned F may I be allowed
therefore to have a little conversation with you on subjects of the
highest learning?" they replied, "Mention any subject, and we
will give you satisfaction." I then asked, " What must be the
nature of that religion by which a man is saved !" They said,
-We will divide this subject into several parts ; and we cannot
answer it until we have concluded on its subdivisions. The first
inquiry shall be, Whether religion be anything? the second
Whether there be such a thing as salvation or not? the third,
Whether one religion be more efficacious than another? the
fourth, Whether there be a heaven and a hell? the fifth, Whe-
ther there be eternal life after death? besides many more inqui-
ries. Then I desired to know their opinion concerning the first
article of inquiry, Whether religion be anything? They began
to discuss the subject with abundance of arguments, whether
there be any such thing as religion, and whether what is called
religion be anything? 1 requested them to refer it to the assem-
bly, and they did so ; and the general answer was, that the pro*
position required so much investigation that it could not bo
191
232, 233 I JNJUGIAL LOVE
finished within the evening. I then asked, " Can yon finish ii
within the year?" and one of them said, " Not within a hundred
years :" so I observed, "In the menu while you are without
rel gion ;" and he replied, < Shall it not be first demonstrated
whether there be such a tiling as religion, and whether what is
called religion be anything? if there be such a thing, it must be
also for the wise ; if there be no such thing, it mast be only for
the vulgar. It is well known that religion is called a bond ; but
it is asked, for whom? if it he only for the vulgar, it is not any-
thing in itself; if it be likewise for the wise, it is something?'
On hearing these arguments, I said to them, "There is no cha-
racter you deserve less than that of being learned ; because all
your thoughts are confined to the single inquiry, whether a thing
be, and to canvass each side of the question. Who can become
learned, unless he know something lor certain, and progressively
advance into it, as a man in walking progressively advances from
step to step, and thereby successively arrives at wisdom ! If you
follow any other rule, you make no approach to truths, but
remove them more and more out of sight. To reason only
whether a thing be, is it not like reasoning about a cap or a
shoe, whether they tit or not, before they are put on ? and what
must be the consequence of such reasoning, but that you will
not know whether anything exist, yea, whether there be any such
thing us salvation, or eternal life after death ; whether one religion
be more efficacious than another, and whether there be a heaven
and a hell? On these subjects you cannot possibly think at all,
so long as you halt at the first step, and beat the sand at setting
out, instead of setting one foot before another and. going forward.
Take heed to yourselves, lest your minds, standing thus without;
in a state of indetermination, should inwardly harden and become
statues of salt, and yourselves friends of Lot's wife." With these
words I took my leave, and they being indignant threw stones
after me ; and then they appeared to me like graven images of
gtone, without any human reason in them. On my asking the
angels concerning their lot, they said, " Their lot is, that they
are cast down into the deep, into a wilderness, where they are
forced to carry burdens ; and in this case, as they are no longer
capable of rational conversation, they give themselves up to idle
E rattle and talk, and appear at a distance like asses that are
eavily laden.' 1
233. THIS THIRD MEMORABLE RELATION. After this one of
the angels said, u Follow me to the place where they exclaim,
4 O HOW WISE !' and you shall see prodigies of men ; you shall
Bee faces and bodies, which are the faces and bodies of a man,
and yet they are not men." I said, "Are they beasts then P
lie replied, "They are not beasts, but beast-men; for they are
such as cannot at all see whether truth be truth or not, and yet
they can make whatever they will to be truth. Such persona
AND ITS CHASTE DELIGHTS. 233
with us are called COOTIEMATORS." We followed the vocifera-
tion, and came to the place ; and lo ! there was a company of
men, and around them a crowd, and in the crowd some of noble
blood, who, on hearing that they confirmed whatever they said,
and favored themselves with such manifest consent, turned, and
said, " HOW WISE !" But the angel said to me, " Let us not
go to their, but call one out of the company." We called him
and went aside with him, and conversed on various subjects ; and
he confirmed every one of them, so that they appeared altogether
as true; and we asked him, whether he could also confirm the
contrary ? he said, " As well as the former." Then he spoke
openly and from the heart, and said, " What is truth? Is there
anything true in the nature of things, but what a man makes
true? Advance any proposition you please, and I will make it
to be true." Hereupon I said, "Make this true ; That faith is
the all of the church. This he did so dexterously and cunningly,
that the learned who were standing by admired and applauded
him. I afterwards requested him to make it true. That charity
is the all of the church; and he did so: and afterwards, That
charity is nothing of the church : and he dressed up each side of
the question, and adorned it so with appearances, that the by-
standers looked at each other, and said, "Is not this a wise
man?" But I said, "Do not you know that to live well is
charity, and that to believe well is faith ? does not he that lives
well also believe well ? and consequently, is not faith of charity,
and charity of faith? do you not see that this is true?" fie
replied, " I will make it true, and will then see." He did so,
and said, "Now I see it ;" but presently he made the contrary
to be true, and then said, " I also see that this is true." At this
we smiled and said, " Are they not contraries ? how can two
contraries appear true ?" To tnis he replied with indignation,
"You are mistaken; each is true; since truth is nothing but
what a man makes true." There was a certain person standing
near, who in the world had been a legate of the first rank. He
was surprised at this assertion, and said, " I acknowledge that in
the world something like this method of reasoning prevails ; but
still you are out of your senses* Try if you can make it to be
true, that light is darkness, and darkness light." He replied,
" I will easily do this. What are light and darkness but a
stale of the eye? Is not light changed into shade when the
eye comes out of sunshine, and also when it is kept intensely
lixed on the sun ? Who does not know, that the state of tha
eye in such a case is changed, and that in consequence light
appears as shade ; and on the other hand, when the state 01
the eye is restored, that shade appears as light? Does not
au owl see the darkness of night as the light of day, and the
light of day as the darkness of night, and also the sun itself as a
opaque and dusky globe? If any man had the eyes of an owl,
233 CONJTJGIAL LOYK
which would be call light and which darkness? What then is
light but the state of the eye? and if it be a state of the eye, is
not light darkness, and darkness light? therefore each of the
propositions is true." Afterwards the legate asked him to make
this true. That a raven is white and not black ; and he replied,
" I will do this also with ease; and he said^ "Take a needle or
razor, and lay open the feathers or cjuills of a raven ; are they
not white within ? Also remove the feathers and quills, and look
at its skin ; is it not white? "What is the blackness then which
envelops it but a shade, which ought not to determine the
raven's color ? That blackness is merely a shade, I appeal to th&
skilful in the science of optics, who will tell you, that if you .
pound a black stone or glass into line powder, you will see that
the powder is white." But the legate replied, " Does not the
raven appear black to the sight?" The confirmator answered,
u Will you, who are a man, think in any case from appearance?
you may indeed say from appearance, that a crow is black, but
you cannot think so ; as for example, you may speak from the
appearance and say that the sun rises, advances to its meridian
altitude, and sets; but, as you are a man, you cannot think so;
because the sun stands unmoved and the earth only changes its
position. The case is the same with the raven ; appearance is
appearance; and say what you will, a raven is altogether and
entirely white ; it grows white also as it grows old ; and this I
have seen." We next requested him to tell us from his heart,
whether he was in joke, or whether he really believed that
nothing is true but what a man makes true ? and he replied,
" I swear that I believe it." Afterwards the legate asked him,
whether he could make it true that he was out of his senses ; and
he said, " I can ; but I do not choose : who is not out of his
senses ?" When the conversation was thus ended, this universal
confirmator was sent to the angels, to be examined as to his true
quality ; and the report they afterwards made was, that he did
not possess even a single grain of understanding ; because all that
is above the rational principle was closed in him, and that alone
which is below was open. Above the rational principle is heavenly
light, and below it is natural light ; and this light is such that
It can confirm whatever it pleases; but if heavenly light docs
not flow into natural light, a man does not see whether any thing
true is true, and consequently neither does he see that any thing
false is false. To see in either case is by virtue of heavenly light
in natural light; and heavenly light is from the God of heaven,
who is the Lord ; therefore this universal confirmator is not a
man or a beast, but a beast-man. I questioned the angel con-
cerning the lot of such persons, and whether they can be together
with those who are alive, since every one has life from heavenly
light, and from this light has understanding. He said, that
such persons when they are alone, can neither think nor express
MOO
AND ITS CHASTE DELIGHTS. 233, 234
tlieir thoughts, but stand mute like machines, and as in a deep
Bleep ; but that they awake as soon as any sound strikes tlieir
ears : and he added, that those become such, who are inmostly
wicked ; into these no heavenly light can flow from above, but
only somewhat spiritual through the world, whence they derive
the faculty of confirming. As he said this, I heard a voice from
the angels who had examined the confirmation, saying to me,
u From what you have now heard form a general conclusion."
I accordingly formed the following : u That intelligence does not
consist in being able to confirm whatever a man pleases, but in
being able to see that what is true is true, and what is false is
false." After this I looked towards the company where the con-
firrnators stood, and where the crowd about them shouted, "
how wise /" and lo ! a dusky cloud covered them, and in the
cloud were owls and bats on the wing ; and it was said to ine,"
" The owls and bats flying in the dusky cloud, are correspon-
dences and consequent appearances of tlieir thoughts; because
confirmations of falsities so as to make them appear like truths,
are represented in this world under the forms of birds of night,
whose eyes are inwardly illuminated by a false light, from which
they see objects in the dark as if in the light. By such a false
spiritual light are those influenced who confirm falses until they
seem as truths, and afterwards are said and believed to be
truths : all such see backwards, and not forwards.
ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE
IN MARRIAGES.
:. IN treating here on the causes of coldness in mar-
riages, we shall treat also at the same time on the causes of se-
paration, and likewise of divorce, because they are connected ;
for separations come from no other source than from coldnesses,
which are successively inborn after marriage, or from causes dis-
covered after marriage, from which also coldness springs; but
divorces come from adulteries; for these are altogether opposite
to marriages; and opposites induce coldness, if not in both
parties, at least in one. This is the reason why the causes of
coldness, separations, and divorces, are brought together into
one chapter. But the coherence of the causes will be more
clearly discerned from viewing them in the following series :
I. There are spiritual heat and spiritual cold ; and spiritual
heat is Iowe 9 and spiritual cold the privation thereof. EL Spir*
itual cold in marriages is a disunion of souls and a disjunction
of minds ^ whence come indifference^ discord^ contempt : , disdain^
and aversion / from which, in several cases^ at length comes sepa-
ration a$ to bed, chamber, and house. III. There are several
successive causes of cold, some internal, some external, and srm*
201
235 CONJUGIAL LOVE
accidental. IV. Internal causes of cold are from religion. V.
The first of these causes is the rejection of religion by each of the
parties, VI. The second is, that one has religion and not the
other, VII. The third is, that one is of one religion and the other
of another. VIII. The fourth is the falsity of the religion
imbibed. IX, With many, these are causes of internal cold, but
not" at the same time of external. X. There are also several ex-
ternal causes of cold / the first of which is dissimilitude of 'minds
and manners, XI. The second is^ that conjugial love is Mlevcd
to be the same as adulterous love, only that the latter is not
a/ lowed by law, but the former is. XII. The third is, a driving
for pre-eminence between married partners. XIII. The fourth is>
a want of determination to any employment or business ^ whence
comes wandering passion. XIV. The fifth is, inequality of ex-
ternal rank and condition. XV. There are also causes of
separation. XVI. The first of them is a vitiated state of mind.
XVII. The second is a vitiated state of body. XVIII. The th ird
is impotence before marriage. XI}. Adultery is the cause of
divorce. XX. There are also several accidental causes of colct^*
the first of which is, that enjoyment is common (or chea^f), be~
cause continually allowed. X'XL The second is, tkat living with
a married partner \ from a covenant and compact^ seems to be
forced and not free. XXII. The third is, affirmation on the part
of the wife^ and her talking incessantly about love. XXIIL
The fourth is, the man's continually thinking that his wife is
willing; and on the other hand^ the wife's thinking that the man
is not willing. XXIV. As cold is in the mind it is also in
the body ; and according to the increase of that cold, the ex-
ternals also of the body are closed. We proceed to an exphma*
tion of each article.
235. TJIKEE ARE SPIRITUAL HEAT AND SPIRITUAL COLD ;
AND SPIRITUAL HEAT IS LOVE, AND SPIRITUAL COLO IS THE PIU*
VATION THEREOF. Spiritual heat is from no other source than
the sun of the spiritual world ; for there is in that world a suu
proceeding from the Lord, who is in the midst of it; and as it
is from the Lord, it is iu its essence pure love. This sun appears
ti ery before the an gels, just as the sun of onr world appears before
men. The reason of its appearing fiery is, because love is spir-
itual fire. From that sun proceed both heat and light ; but as
that sun is pure love, the heat thence derived in its essence is
love, andjthe light thence derived in its essence is wisdom; hence
it is manifest what is the source of spiritual heat, and that spir*
itiial heat is love. But we will also briefly explain the source of
spiritual cold. It is from the sun of the natural world, and its
heat and light The sun of the natural world was created tliat
its heat arid light might receive in them spiritual heat and light,
and by means of the atmospheres might convey spiritual heat and
light even to ultiinates in the earth, in order to produce effects
202
AND ITS CHASTE DELIGHTS. 235 237
of ends, winch are of the Lord in his sun, and also to clothe spir-
itual principles with suitab-e garments, that is, with materials,
to operate ultimate ends in nature. These effects are produced
when spiritual heat is joined to natural heat ; but the contrary
comes to pass when natural heat is separated from spiritual heat,
as is the case with those who love natural things, and reject
spiritual : with such, spiritual heat becomes cold. The reason
why these two loves, which from creation are in agreement,
become thus opposite, is, because in such case the dominant heat
becomes the servant, and vice versa; and to prevent this effect,
spiritual heat, which from its lineage is lord, then recedes; and
in those subjects, spiritual heat grows cold, because it becomes
opposite. From these considerations it is manifest that spiritual
cold is the privation of spiritual heat. In what is here said, by
heat is meant love ; because that heat living in subjects is felt as
love. I have heard in the spiritual world, that spirits merely
natural grow intensely cold while they apply themselves to the
side "of some angel who is in a state of love; and that the case ia
similar in regard to the infernal spirits, while heat flows into
them out of heaven; and that nevertheless among themselves,
when the heat of heaven is removed from them, they are inflamed
with great heat.
236. II. SPIRITUAL COLD IN MARRIAGES is A DISUNION OH
BQULS AND A DISJUNCTION OF MINDS, WHENCE COME INDIFFER-
ENCE, DISCORD, CONTEMPT, DISDAIN, AND AVERSION; FROM
WHICH, IN SEVERAL CASES, AT LENGTH COMES SEPARATION AS TO
BED, CHAMBER, AND HOUSE. That these effects take place with
married partners, while their primitive love is on the decline,
and becomes cold, is too well known to need any comment The
reason is ; because conjugial cold above all others resides in
human minds ; for the essential conjugial principle is inscribed
on the soul, to the end that a soul may be propagated from a
soul, and the soul of the father into the offspring. Hence it is
that this cold originates there, and successively goes downward
into the principles thence derived, and infects them; and thus
changes the joys and delights of the primitive love into what is
Bad and un delightful.
237, III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD,
SOME INTERNAL, SOME EXTERNAL, AND SOME ACCIDENTAL. That
there are several causes of cold in marriages, is known in^the
world ; also that they arise from many external causes ; but it is
aot known that the origins of the causes lie concealed in the
inmost principles, and Siat from these they descend into the
principles thence derived, until they appear in externals; in
order therefore that it may be known that external causes are
not causes in themselves, but derived from causes in themselves,
which, as was said, are in inmost principles, we will first distri*
203
239 M2 CONJ0<HAL LOV1S
bate the causes generally into internal and external, and after-
wards will particularly examine them.
238, IV. INTERNAL CAUSES OF COLD AEE FKOM RELIGION.
That the very origin of conjngial love resides in the inmost prin-
ciples of man, that is, in his soul, is demonstrable to every one
from the following considerations alone; that the soul of the
offspring is from the father, which is known from the similitude
of inclinations and affections, and also from the general character
of the countenance derived from the father and remaining with
very remote posterity; also from the propagutive faculty im-
planted in souls from creation; and moreover by what ia
analogous thereto in the subjects of the vegetable kingdom, in
that there lies hid in the inmost principles of germination the
propagation of the seed itself, and thence of the whole, whether
it be a tree, a shrub, or a plant. This propagative or plastic
force in seeds in the latter Kingdom, and in souls in the other,
is from no other source than the conjugial sphere, which is that
of good and truth, and which perpetually emanates and flows in
from the Lord the Creator and Supporter of the universe ; con-
cerning which sphere, see above, n. 222 225 ; and from the
endeavour of those two principles, good and truth, therein, to
unite into a one. This conjugial endeavour remains implanted
in souls, and conjngial love exists by derivation from it as its
origin. That this same marriage, from which the above universal
sphere is derived, constitutes the church with man, has been
abundantly shewn above in the chapter oisr THE MABKIAQIS OF
GOOD AND TRUTH, arid frequently elsewhere. Hence there is all
the evidence of rational demonstration, that the origin of the
church and of conjugial love are in one place of abode, and in a
continual embrace ; but on this subject see further particulars
above, n. 130, where it was proved, that conjugial love is accord-
ing to the state of the church with man ; thus thut it is grounded
in religion, because religion constitutes thia state. Man also
was created with a capacity of becoming more and more interior,
and thereby of being introduced or elevated nearer and nearer to
that marriage, and thus into love truly conjugial, and this even
so far as to perceive a state of its blessedness* That religion is
the only means of introduction and elevation, appears clearly
from what was said above, namely, that the origin of the church
and of conjugial love are in the same place of abode, and in
mutual embrace there, and that hence they must needs be con*
joined.
239. From what has been said above it follows, that where
there is no religion, there is no conjugial love ; and that where
there is no conjugial love, there is cold. That conjugial cold is
the privation of that Irve, maybe seen above, n/ 235; con-
sequently that conjugial cold is also a privation of a state of the
204
AND ITS CHASTE DELIGHTS. 239- -24-1
church, or of religion. Sufficient; evidence of the truth of this
may be deduced from the general ignorance that now prevails
concerning love truly conjngial. In these times, who knows,
and who is willing to acknowledge, and who will not be surprised
to hear, that the origin of conjngial lore is deduced hence f But
the only cause and source of this ignorance is, that, notwith-
standing there is religion, still there are not the truths of
religion ; and what is religion without truths ? That there is a
want of the truths of religion, is fully shown in the APOCALYPSE
REVEALED; see also the MEMORABLE RELATION, n. 566 of that
work.
240. V. OF INTERNAL CAUSES OF COLD THE FIRST 18 THB
REJECTION" OF RELIGION BY EACH OF THE PARTIES. Those who
reject the holy things of the church from the face to the hinder
part of the head, or from the breast to the back, have not any
good love; if any proceeds apparently from the body, still there
is not any in the spirit "With such persons goods place them-
selves on the outside of evils, and cover them, as raiment
glittering with gold covers a putrid body. The evils which reside
within, and are covered, are in general hatreds, and thence
intestine combats against everything spiritual; for all things of
the church which they reject, are in themselves spiritual ; and aa
love truly conjugial is the fundamental love of all spiritual loven,
as was shewn above, it is evident that interior hatred is contrary
to it, and that the interior or real love with such is in favor of
the opposite, which is the love of adultery ; therefore such per-
sons, more than others, will be disposed to ridicule this truth,
that every one has conjugial love according to the state of the
church ; yea, they will possibly laugh at the very mention of love
truly conjugial; but be it so; nevertheless they are to be par-
doned, because it is as impossible for them to distinguish in
thought between the marriage embrace and the adulterous, as it
is for a camel to go through the eye of a needle. Such persons,
as to conjngial love, are starved with cold more than others. If
they keep to their married partners, it is only on account of some
of the external causes mentioned above, n. 153, which withhold
and bind them. Their interiors of the soul and thence of the
mind are more and more closed, and in the body are stopped up ;
and in this case even the love of the sex is thought little of, or
becomes insanely lascivious in the interiors of the body, and
thence in the lowest principles of their thought. It is these who
are meant in the MEMORABLE RELATION, n, 79, which they may
read if thev please.
241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS,
THAT ONE OF THB PARTIES HAS RELIGION AND NOT THB OTHER.
The reason of this is, because the souls must of course disagree ;
for the soul of one is open to the reception of conjugial love,
the soul of the other is closed to it It is closed with the
205
211 -24:3 CONJTIGIAL LOVE
party that has not religion, and it is open with the one that has j
hence such persons cannot live together harmoniously; and when
once conjugial love is banished, there ensues cold; but this is
with the party that has no religion. This cold cannot be dissi-
pated except by the reception of a religion agreeing with that of
the other party, if it be true ; otherwise, with the party that has
no religion, there ensues cold, which descends from the soul into
the body, even to the cuticles ; in consequence of which he can
no longer look his married partner directly in the face, or accost
lier in a communion of respirations, or speak to her except in a
subdued tone of voice, or touch her with the hand, and scarcely
with the back ; not to mention the insanities which, proceeding
from that cold, make their way into the thoughts, which they
do not make known ; and this is the reason why such marriages
dissolve of themselves. Moreover, it is well known, that an im-
pious man thinks meanly of a married partner; and all who are
without religion are impious.
242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS,
THAT ONE OF THE PARTIES IS OF ONE RELIGION AND THE
OTHER OF ANOTHER. The reason of this is, because with such
persons good cannot be conjoined with its corresponding truth ;
for as was shewn above, the wife is the good of the husband's
truth, and he is the truth of the wife's good. Hence of two
souls there cannot be made one soul ; ancl hence the stream of
that love is closed : and consequently a conjugial principle is
entered upon, which has a lower place of abode, and which is
that of good with another truth, or of truth with another good
than its own, between which there cannot be any harmonious
love : hence with the married partner that is in a false religion,
there commences a cold, which grows more intense in proportion
as he differs from the other party. On a certain time, as I was
wandering through the streets of a great city inquiring for a
*odging, I entered a house inhabited by married partners of a
different religion ; being ignorant of this circumstance, the angels
instantly accosted me, and said, " We cannot remain with you
in that house ; for the married partners who dwell there differ in
religion." This they perceived from the internal disunion of
their souls.
243. VIII. OF INTERNAL CAUSES OF COLD THE FOTJBTH IB,
mo FALSITY OF THE RELIGION. This is, because falsity in spir-
itual things either takes away religion or defiles it It takes it
from those with whom genuine truths are falsified ; it defiles it,
where there are indeed lalsities, but not genuine truths, which
therefore could not be falsified. In the latter case there may te
imputed goods with which those falses may be conjoined by
applications from the Lord ; for these falses are like various dis-
cordant tones, which by artful arrangements and combinations
ave brought into harmony, and communicate to harmony its
J
ANB ITS CHASTE DELIGHTS. 243 215
agreeableness : in fin's case some conjngial love is communicable;
but with those who have falsified with themselves the genuine
truths of the church, it is not communciable. The prevailing
ignorance concerning love truly conjugial, or a negative doubting
respecting the possibility of the existence of such love, is from
persons of the latter description ; and from the same source also
comes the wild imagination, in the minds of the generality, that
adulteries are not evils in a religious point of view.
244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES
OF INTERNAL COLD, BUT NOT AT THE SAME TIME OF EXTERNAL. If
the causes above pointed out and confirmed, which are the cause?
of internal cold, produced similar external cold, as many separa*
tions would ensue as there are cases of internal cold, which are
as many as there are marriages of those who are in a false or
a different religion, or in no religion ; respecting whom we have
already treated ; and yet it is well-known, that many such live
together as if they mutually loved and were friendly to each
other: but whence this originates, with those who are in inter-
nal cold, will be shewn in the following chapter CONCERNING THE
CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
There are several causes which conjoin minds (animos), but still
do not conjoin souls; among these are some of those mentioned
above, n. 183 ; but still cold lies interiorly concealed, and makes
itself continually observed and felt. With such married partners
the affections depart from each other; but the thoughts, while
they come forth into speech and behaviour, for the sake of
apparent friendship and favor, are present ; therefore such per-
sons know nothing of the pleasantness and delight, and still less
of the satisfaction and blessedness of love truly conjugial, ac-
counting them to be little else than fables. Theso are of the
number of those who deduce the origin of conjugial love from
the same causes with the nine companies of wise ones assembled
from the several kingdoms of Europe; concerning whom see the
MEMORABLE RELATION above, n. 103 114.
245. It may be urged as an objection to what has been
proved above, that still the soul is propagated from the father
although it is not conjoined to the soul of the mother, yea,
although cold residing therein causes separation; but the reason
why souls or offspring are nevertheless propagated is, because
the understanding of the man is not closed, but is capable of
being elevated into the light into which the soul is ; but the love
of his will is not elevated into the heat corresponding to the
light there, except by the life, which makes him from natural
become spiritual; hence it is, that the soul is still ^ procreated,
but, in the descent, while it becomes seed, it is veiled over by
such things as belong to his natural love ; from this springs here
ditary evil, To these considerations I will add an arcanum from
heaven, namely, that between the disjoined souls of two persons,
20T
215 247 CONJUGIAL LOTH
especially of married partners, there is effected conjunction In a
middle love ; otherwise there would be no conception with rm n
(homines). Besides what is here said of conjngial cold, and ; ts
place of abode in the supreme region of the mind, see the LAST
MEMORABLE RELATION of this chapter, n. 270.
" 246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF
COLD, THE FIRST OF WHICH IS DISSIMILITUDE OF MINDS AND
MANNERS. There are both internal and external similitudes and
dissimilitudes. The internal arise from no other source than
religion ; for religion is implanted in souls, and by them is trans-
mitted from parents to their offspring as the supreme inclination;
for the soul of every man derives life from the marriage of good
and truth, and from this marriage is the church; and as the
church is various and different in the several parts of the world,
therefore also the souls of all men are various and different;
wherefore internal similitudes and dissimilitudes are from this
source, and according to them the conjugial conjunctions of
which we have been treating ; but external similitudes and dissi-
militudes are not of the souls but of minds ; by minds (animos) wo
mean the affections and thence the external inclinations, which
are principally insinuated after birth by education, social inter-
course, and consequent habits of life ; for it is usual to say, I
have a mind to do this or that; which indicates an affection and
inclination to it. Persuasions conceived respecting this or that
kind of life also form those minds ; hence come inclinations to
enter into marriage even with such as are unsuitable, and like-
wise to refuse consent to marriage with such as are suitable; but
still these marriages, after a certain time of living together, vary
according to the similitudes and dissimilitudes contracted here-
ditarily and also by education ; and dissimilitudes induce cold.
So likewise dissimilitudes of manners ; as for example, an ill*
mannered man or woman, joined with a well-bred one ; a neat
man or woman, joined with a slovenly one ; a litigious man or
woman, joined with one that is peaceably disposed; in a word,
an immoral man or woman, joined with a moral one. Mar-
riages of such dissimilitudes are not unlike the conjunctions of
different species of animals with each other, as of sheep and
goats, of stags arid mules, of turkeys and geese, of sparrows and
the nobler kind of birds, yea, as of dogs and cats, which from
their dissimilitudes do not consociate with each other, but in
the human kind these dissimilitudes are indicated not by faces,
but by habits of life ; wherefore external colds are from this
source.
247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS,
THAT OONJUQ-IAL LOVE IS BELIEVED TO BE THE SAME A8 ADULTS
ROUS LOVE, ONLY THAT THE LATTER IS NOT ALLOWED BY LAW, BUI
THE FORMER is. That this is a source of cold, is obvious to rea-
son, while it is considered that adulterous love is diametrically
20$
AND ITS CHASTE DELIGHTS, 247249
opposite to conjugial love; wherefore when It is believed that
conjugial love is the same as adulterous, they both become alike
in idea ; and in such case a wife is regarded as a harlot, and
marriage as uncleanness ; the man himself also is an adulterer,
if not in body, still in spirit. That hence ensue contempt, dis-
dain, and aversion, between the man and his woman, and there-
by intense cold, is an unavoidable consequence ; for nothing
Btores up in itself conjugial cold more than adulterous love ; and
as adulterous love also passes into such cold, it may not unde-
servedly be called essential conjugial cold.
248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A
STEWING FOE FEE-EMINENCE BETWEEN MARRIED PARTNERS.
This is, because conjugial love principally respects the union of
wills, and the freedom of decision thence arising ; both which are
ejected from the married state by a striving for pre-eminence or
superiority ; for this divides and tears wills into pieces, and
changes the freedom of decision into servitude. During the
influence of such striving, the spirit of one of the parties medi-
tates violence against the other ; if in such case their minds were
laid open and viewed by spiritual sight, they would appear like
two boxers engaged in combat, and regarding each other with
hatred and favor alternately ; with hatred while in the vehemence
of striving, and with favor while in the hope of dominion, and
while under the influence of lust. After one has obtained the
victory over the other, this contention is withdrawn from the
externals, and betakes itself into the internals of the mind, and
there abides with its restlessness stored up and concealed. Hence
cold ensues both to the subdued party or servant, and to the
victor or dominant party. The reason why the latter also suffers
cold is, because conjugial love no longer exists with them, and
the privation of this love is cold ; see n. 235. In the place of
conjugial love succeeds heat derived from pre-eminence ; but this
heat is utterly discordant with conjugial heat, yet it can exteriorly
resemble it by means of lust. After a tacit agreement between
the parties, it appears as if conjugial love was made friendship ;
but the difference between conjugial and servile friendship in
marriages, is like that between light and shade, between a living
lire and an ignis fatuus, yea, like that between a well-condi-
tioned man and one consisting only of bone and skin.
249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS,
A WANT OF DETERMINATION TO ANT EMPLOYMENT OR BUSINESS,
WHENCE COMES WANDERING PASSION, Man (homo) was created
for use, because use is the continent of good and truth, from the
marriage of which proceeds creation, and also conjugial love, as
was shewn above. By employment and business we mean every
application to uses ; while therefore a man is in any employment
and business, or in any use, in such case his mind is limited and
circumscribed as in a circle, within which it is successively ar-
14 , 209
250 CONJUGIAL LOVE
ranged into a form truly human, from which as from a house he
Bees various concupiscences out of himself, and by sound reason
within exterminates them ; consequently also he exterminates the
wild insanities of adulterous lust ; hence it is that conjugial heat
remains better and longer with such than with others. The
reverse happens with those who give themselves up to sloth and
ease ; in such case the mind is unlimited and undetermined, and
hence the man (homo) admits into the whole of it everything
vain and ludicrous which flows in from the world and the body,
and leads to the love thereof; that in this case conjngial love
also is driven into banishment, is evident ; for in consequence
of sloth and ease tne mind grows stupid and the body torpid, and
the whole man becomes insensible to every vital love, especially
to conjugial love, from which as from a fountain issue the acti-
vities and alacrities of life* Conjugial cold with such is different
from what it is with others ; it is indeed the privation of conjugial
love, but arising from defect.
250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH 18,
INEQUALITY OF EXTERNAL BANK AND CONDITION. There are
several inequalities of rank and condition, which while parties
are living together put an end to the conjngial love which com-
menced before marriage ; but they may all be referred to inequali-
ties as to age, station, and wealth. That unequal ages induce
cold in marriage, as in the case of a lad with an old woman, and
of a young gin with a decrepit old man, needs no proof. That
inequality of station has a similar effect, as in the marriage of a
prince with a servant maid, or of an illustrious matron with a
servant man, is also acknowledged without further proof. That
the case is the same in regard to wealth, unless a similitude of
minds and manners, and an application of one party to the incli-
nations and native desires of the other, consociate them, is evi-
dent But in all such cases, the compliance of one party on
account of the pre-eminence of station and condition of the other,
effects only a servile and frigid conjunction; for the conjugial
principle is not of the spirit and heart, but only nominal and of
the countenance ; in consequence of which the inferior party ia
given to boasting, and the superior blushes with shame. But in
the heavens there is no inequality of age, station, or wealth ; in
regard to age, all there are in the flower of their youth, and
continue so into eternity ; in regard to station, they all respect
others according to the uses which they perform. The more
eminent in condition respect inferiors as brethren, neither do
they prefer station to the excellence of use, but the excellence
of use to station ; also when maidens are given in marriage, they
do not know from what ancestors they are descended ; for no
one in heaven knows his earthly father, but the Lord is tlie
Father of all. The case is the same in regard to wealth, which i
heaven is the faculty of growing wise, according to which a sut-
210
AND ITS CHASTE DELIGHTS. 250 253
ficiency of wealth is given. How marriages are there entered
into, may be seen above, n. 229.
251. XV. THERE AKE ALSO CAUSES OF SEPARATION. There
are separations from the bed and also from the house. There
are several causes of such separations; but we are here treating
of legitimate causes. As the causes of separation coincide with
the causes of concubinage, which are treated of in the latter part
of this work in their own chapter, the reader is referred thereto
that he may see the causes in their order. The legitimate
causes of separation are the following.
252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION is
A VITIATED STATE OF MIND. The reason of this is, because
conjugial love is a conjunction of minds ; if therefore the mind
of one of the parties takes a direction different from that of the
other, such conjunction is dissolved, and with the conjunction
the love vanishes. The states of vitiation of the mind which
cause separation, may appear from an enumeration of them ; they
are for the most part, the following: madness, frenzy, furious
wildness, actual foolishness and idiocy, loss of memory, violent
hysterics, extreme silliness so as to admit of no perception of
good and truth, excessive stubbornness in refusing to obey what
is just and equitable ; excessive pleasure in talkativeness and con-
versing only on insignificant and trifling subjects ; an unbridled
desire to publish family secrets, also to quarrel, to strike, to take
revenge, to do evil, to steal, to tell lies, to deceive, to blaspheme ;
carelessness about the children, intemperance, luxury, excessive
prodigality, drunkenness, uncleanness, immodesty, application to
magic and witchcraft, impiety, with several other causes. By
legitimate causes we do not here mean judicial causes, but such
as are legitimate in regard to the other married partner ; separa-
tion from the house also is seldom ordained in a court of justice.
253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARA-
TION is A VITIATED STATE OF BODY. By vitiated states of body
we do not mean accidental diseases, which happen to either of
the married partners during their marriage, and from which they
recover ; but we mean inherent diseases, which are permanent.
The science of pathology teaches what these are. They are
manifold, such as diseases whereby the whole body is so far
infected that the contagion may prove fatal ; of this nature are
malignant and pestilential fevers, leprosies, the venereal disease,
gangrenes, cancers, and the like ; also diseases whereby the
whole body is so far weighed down, as to admit of no consocia-
bility, and from which exhale dangerous effluvia and noxious
vapors, whether from the surface of the body, or from its inward
parts, in particular from the stomach and lungs ; from the sur-
face of the body proceed malignant pocks, warts, pustules,
scorbutic phthisic, virulent scab, especially if the face be defiled
therebv: from the stomach proceed 1 foul, stinking, rani? &u4
211
258 256 CONJUGIAL LOVE
crude eructations : from the lungs, filthy and putrid exhalations,
arising from imposthumes, ulcers, abcesses, or from vitiated
blood or lymph therein. Besides these there are also various
other diseases, as lipothamia, which is a total faintness of body
and defect of strength ; paralysis, which is a loosing and relaxa-
tion of the membranes and ligaments which serve for motion ;
certain chronic diseases, arising from a loss of the sensibility
and elasticity of the nerves, or from too great a thickness;
tenacity, and acrimony of the humors ; epilepsy ; fixed weak-
ness arising from apoplexy ; certain phthisical complaints, where-
by the body is wasted ; the cholic, cseliac affection, rupture, and
other like diseases.
254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARA-
TION is IMPOTENCE BEFOEE MARRIAGE. The reason why this
is a cause of separation is, because the end of marriage is the
procreation of children, which cannot take place where this
cause of separation operates ; and as this is foreknown by the
parties, they are deliberately deprived of the hope of it, which
hope nevertheless nourishes and strengthens their conjngial love.
255. XIX. ADULTERY is THE CAUSE OF DIVORCE. There
are several reasons for this, which are discernible in rational
light, and yet at this day they are concealed. From rational
light it may be seen that marriages are holy and adulteries pro-
fane ; and thus that marriages and adulteries are diametrically
opposite to each other ; and that when opposites act upon each
other, one destroys the other even to the last spark of its life.
This is the case with conjugial love, when a married person
commits adultery from a confirmed principle, and thus from a
deliberate purpose. With those who know anything of heaven
and hell, these things are more clearly discernible by the light
of reason : for they know that marriages are in and from heaven,
and that adulteries are in and from hell, and that these two
cannot be conjoined, as heaven cannot be conjoined with hell,
and that instantly, if they are conjoined with man (homo))
heaven recedes, and hell enters. Hence then it is, that adultery
is the cause of divorce ; wherefore the Lord saith, that u who&o
ever shall put away his wife, except for whoredom, and shall
marry another, committeth adultery" Matt. xix. 9. He saith,
if, except for whoredom, he shall put away his wife, and marry
another, he committeth adultery ; because putting away for this
cause is a plenary separation of minds, which is called divorce;
whereas other kinds of putting away, grounded in their parti-
cular causes are separations, of which we have just treated;
after these, if another wife is married, adultery is committed ;
but not so after a divorce.
256. XX. THEKE ARE ALSO SEVERAL ACCIDENTAL CAUSES
OF COLD ; THE FIRST OF WHICH IS, THAT ENJOYMENT IS COM-
MON (OR CHEAP), BECAUSE CONTINUALLY ALLOWED. The reason
312
AND ITS CHASTE DELIGHTS. 256, 257
why this consideration is an accidental cause of cold is, because
it exists with those who think lasciviously respecting marriage
and a wife, but not with those who think holily respecting mar-
riage, and securely respecting a wife. That from being common
(or cheap) in consequence of being continually allowed, even
joys become indifferent, and also tiresome, is evident from the
case of pastimes and public shows, musical entertainments,
dancing, feasting, and the like, which in themselves are agree-
able, because vivifying. The case is the same with the intimacy
and connection between married partners, especially between
those who have not removed the unchaste love of the sex from
the love which they bear to each other ; and when they think ot
enjoyment's being common (or cheap) in consequence of being
continually allowed, they think vainly in the absence of the
faculty of enjoyment. That this consideration is to such persons
a cause of cold is self-evident. It is called accidental, because
it joins inward cold as a cause, and ranks on its side as a reason.
To remove the cold arising from this pircumstance, it is usual
with wives, from the prudence implanted in them, to offer re-
sistance to what is allowable. But the case is altogether other-
wise with those who think chastely respecting wives ; wherefore
with the angels the consideration of enjoyment's being common
in consequence of being continually allowed, is the very delight
of their souls, and contains their conjugial love; for they are
continually in the delight of that love, and in its ultimates ac-
cording to the presence of their minds uninterrupted by cares,
thus from the decisions of the judgement of the husbands.
257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND 18,
THAT LIVING- WITH A MARRIED PAETNEE, FEOM A COVENANT AND
CONTRACT, SEEMS FOECED AND NOT FEEE. This cause operates
only with those with whom conjugial love in the inmost princi-
ples is cold ; and since it unites with internal cold, it becomes
an additional or accidental cause. With such persons, extra-
conjngial love, arising from consent and the favor thereof, is
interiorly in heat ; for the cold of the one is the heat of the
other ; which, if it is not sensibly felt, is still within, yea, in
the midst of cold ; and unless it was thus also within, there
would be no reparation. This heat is what constitutes the force
or compulsion, which is increased in proportion as, by one of the
parties, the covenant grounded in agreement and the contract
grounded in what is just, are regarded as bonds not to be violated ;
it is otherwise if those bonds are loosed by each of the parties.
The case is reversed with those who have rejected extra-coniugiai
love as detestable, and think of conjugial love as of wnat is
heavenl v and heaven ; and the more so if they perceive it to be
so : with such that covenant with its articles of agreement, and
that contract with its sanctions, are inscribed on their hearts,
and are continually being inscribed thereon more and more. In
213
257260 ONJUGIAL LOVE
this case the bond of that love is neither secured by a covenant
agreed upon, nor by a law enacted ; but both covenant and law
are from creation implanted in the love itself, which influences
the parties; from the latter [namely, the covenant and the law
implanted from creation in the love itself] are derived the former
[namely, the covenant and law] in the world, but not vice versa.
Hence, whatever relates to that love is felt as free ; neither is
there any freedom but what is of los r e : and I have heard from
the angels, that love truly conjugial is most free, because it is
the love of loves.
258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD
IS, AFFIRMATION ON" THE PART OF THE WIFE, AND HER TALKING
INCESSANTLY ABOUT LOVE. With the angels in heaven there is
no refusal and repugnance on the part of the wives, as there is
with some wives on earth : with the angjels in heaven also the
wives converse about love, and are not silent as some wives on
earth ; but the causes of these differences I am not allowed to de-
clare, because it would be unbecoming ; nevertheless they are de-
clared in four MEMORABLE RELATIONS at the close of the chapters,
by the angels' wives, who freely speak of them to their husbands,
by the three in the hall over which there was a golden shower,
and by the seven who were sitting in a rosary. These memora-
ble relations are adduced, to the end that every thing may be
explained that relates to conjugial love, which is the subject
here treated of both in general and in particular.
259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH
IS, THE MAN'S CONTINUALLY THINKING- THAT HIS WIFE IS WILLING J
AND ON THE OTHER HAND THE WIFfi's THINKING- THAT THE MAN
is NOT WILLING. That the latter circumstance is a cause of love's
ceasing with wives, and the former a cause of cold with men, is
too obvious to need any comment. For that the man who thinks
that his wife, when in his sight by day, and when lying at his
side by night, is desirous or willing, should grow cold to the
extremities, and on the other hand that the wife, who thinks
that the man is able and not willing, should lose her love, are
circumstances among many others well known to husbands who
have considered the arcana relating to conjugial love. These
circumstances are adduced also, to the end that this work may
oe perfected, and THE CONJUGIAL LOVE AND ITS CHASTE i BLIGHT*}
may be completed.
260. XXIV. AS COLD 18 IN THE MIND IT IS ALSO IN" THE
BODY J AND ACCORDING TO THE INCREASE OF THAT COLD, THK
EXTERNALS ALSO OF THE BODY ARE CLOSED. It IS believed at
the present day that the mind of man (homo) is in the head,
and nothing ol it in the body, when yet the soul and the mind
are both in the head and in the body ;" for the soul and the mind
are the man (homo}) since both constitute the spirit which lives
after death ; and that this spirit is in a perfect human, form, has
214
AND ITS CHASTE DELIGHTS. 260, 261
been fully shewn in the treatises we have published. Hence, a8
soon as a man thinks anything, he can in an instant utter it by
means of his bodily mouth, and at the same time represent it by
gesture ; and as soon as he wills anything, he can in an instant
bring it into act and effect by his bodily members: which could
not be the case unless the soul and the mind were together in
the body, and constituted his spiritual man. From these consider-
ations it may be seen, that while conjugal love is in the mind,
it is similar to itself in the body; and since love is heat, that it
opens the externals of the body from the interiors ; but on the
other hand, that the privation thereof, which is cold, closes the
externals of the body from the interiors : hence it is manifest
what is the cause of the faculty [of conjugial love] with the
angels enduring for ever, and what is the cause of its failing
with men who are cold.
******
261. To the above I shall add THREE MEMORABLE EELATIONU.
FIKST. In the superior northern quarter near the east in the spi-
ritual world, there are places of instruction for boys, for youths,
for men, and also for old men : into these places all who d.'.e
infants are sent and are educated in heaven ; so also all who
arrive fresh from the world, and desire information about heaven
and hell, are sent to the same places. This tract is near the
east, that all may be instructed by influx from the Lord ; for the
Lord is the east, bedause he is in the sun there, which from him
is pure love ; hence the heat from that sun in its essence is love,
and the light from it in its essence is wisdom. These are in-
spired into them from the Lord out of that sun ; and they are
inspired according to reception, and reception is according to the
love of growing wise. After periods of instruction, those who
are made intelligent are sent forth thence, and are called disci-
ples of the Lord. They are sent forth first into the west, and
those who do not remain there, into the south, and some through
the south into the east, and are introduced into the societies
where they are to reside. On a time, while I was meditating
respecting heaven and hell, I began to desire a universal know-
ledge of the state of each, being aware, that whoever knows
uuiversals, may afterwards comprehend particulars, because the
hitter are contained in the former, as parts in a whole. In thia
desire I looked to the above tract in the northern quarter near
the east, where were the places of instruction, and went there by
a way then open to me. I entered one of the colleges, where
there were some young men, and addressed the chief teachers
there who gave instruction, and asked them whether they were
acquainted with the universals respecting heaven and hell. They
replied, that they knew some little; "but if we look," said they,
** towards the east to the Lord, we shall receive illustration and
knowledge." They did so, and said, "There are three universals
a Lit)
261, 262 COSOTGIAL LOVE.
of hell, which are diametrically opposite to the universal of hea
ven. The universals of hell are these three loves ; the love of
dominion grounded in self-love, the love of possessing the goods
of others grounded in the love of the world, and adulterous love.
The universals of heaven opposite to these are the three following
loves ; the love of dominion grounded in the love of use, the love
of possessing worldly goods grounded in the love of performing
uses therewith, and love truly conjugial." Hereupon, after
expressing my good wishes towards them, I took my leave, and
returned home. "When I was come home, it was said to me. from
heaven, " Examine those three universals above and beneath, and
afterwards we shall see them in your hand." It was said in the
hand, because whatever a man examines intellectually, appears
to the angels as if inscribed on his hands.
262. After this I examined the first universal love of hell,
which is the love of dominion grounded in self-love, and after-
wards the universal love of heaven corresponding to it, which is
the love of dominion grounded in the love of uses ; for I was
not allowed to examine one love without the other, because,
being opposites, the understanding does not perceive the one
without the other ; wherefore that each may be perceived, they
must be set in opposition to each other; for a beautiful and
handsome face is rendered conspicuous by contrasting it with
an ugly and deformed one. While I was considering the love of
dominion grounded in self-love, I perceived that this love was in
the highest degree infernal, and consequently prevailed with
those who are in the deepest hell ; and that the love of dominion
grounded in the love of uses was in the highest degree heavenly,
and consequently prevailed with those who are in the highest
heaven. The love of dominion grounded in self-love is in the
highest degree infernal, because to exercise dominion from self-
love, is to exercise it from propriitm^ and a man's jproprittm from
his birth is essential evil, which is diametrically opposite to the
Lord ; wherefore the more persons who are under the influence
of such evil, advance therein, the more they deny God and the
holy things of the church, and worship themselves and nature.
Let such persons,! entreat them, examine that evil in themselves,
and they will see this to be the case. This love also is of such a
nature, that in proportion as it is left unrestrained, which is the
case so long as it is not checked by impossibilities, in the same
Eroportion it rushes impetuously from step to step, even to the
ighest, and there also finds no bounds, but is sad and sorrowful
because there is no higher step for it to ascend. This love with
statesmen is so intense that they wish to be kings and emperors,
and if It were possible, to have dominion over all things of the
world, and to be called kings of kings and emperors of emperors;
while the same love with the clergy is so intense that they wish
to be gods and, as for as is possible, to have dominion orer all
216
AND ITS CHASTE DELIGHTS. 262, 263
tfiings of heaven, and to be called gods of gods. That neither of
these acknowledge any God, will be seen in what follows. On
the other hand, those who desire to exercise dominion from the
love of uses, do not desire it from themselves, but from the
Lord ; since the love of uses is from the Lord, and is the Lord
himself: these regard dignities only as means to the performance
of uses, setting uses far above dignities ; whereas the former set
dignities far above uses.
263. While I was meditating on these things, an angel from
the Lord said to me, 4i You shall presently see, and be convinced
by ocular demonstration, what is the nature and quality of that
infernal love." Then suddenly the earth opened on the left, and
I saw a devil ascending from hell, with a square cap on his
head let down over his forehead even to his eyes : his face was
full of pimples as of a burning fever, his eyes fierce and firy, his
breast swelling immensely ; from his mouth he belched smoke like
a furnace, his loins seemed all in a blaze, instead of feet he had
bony ankles without flesh, and from his body exhaled a stinking
and filthy heat. On seeing him I was alarmed, and cried out,
" Approach no nearer ; tell me, whence are you ?" He replied
in a noarse tone of voice, "I am from below, where I am with
two hundred in the most supereminent of all societies. We are
all emperors of emperors, king of kings, dukes of dukes, and
princes of princes ; no one in our society is barely an emperor, a
ting, a duke, or a prince. We sit there on thrones of thrones,
and despatch thence mandates through the whole world and
beyond it." I then said to him, " Do you not see that you are
insane from the phantasy of super-eminence?" and he replied,
"How can you say so, when we absolutely seem to ourselves,
and are also acknowledged by each other, to have such
distinction ?" On hearing this, I was unwilling to repeat my
charge of insanity, as he was insane from phantasy; and I
was informed that this devil, during his abode in the world, had
been only a house-steward, and at that time he was so lifted up
in spirit, that he despised all mankind in comparison with him-
self, and indulged in the phantasy that he was more worthy
than a king, and even than an emperor; in consequence of
which proud conceit, he had denied God, and had regarded all
the holy things of the church as of no concern to himself, but of
some to the stupid multitude. At length I asked him, " How
long do you two hundred thus glory among yourselves?" He
replied to eternity ; but such of us as torture others for denying
our super- eminence, sink under ground ; for we are allowed t j
glory, but not to do mischief to any one." I asked him again
" Do you know what befalls those who sink under ground V 9
He said, " They sink down into a certain prison, where they are
called viler than the vile, or the vilest, and are set to work," I
217
263, 264 coNJuaiAL LOTJB
then said to him. " Take heed therefore, lest you also should
sink down."
264. After this the earth again opened, but now on the
right ; and I saw another devil rising thence, who had on hfe
head a kind of turban, wrapped about with spires as^ of a snake,
the head of which stood out from the crown ; his face was
leprous from the forehead to the chin, and so were his hands ;
his loins were naked and as black as soot, through which was dis-
cernible in dusky transparence the fire as of a furnace ; and the
ankles of his feet were like two vipers. The former devil, on
seeing him, fell on his knees, and adored him. On my asking
why he did so, he said, " He is the God of heaven and earth,
and is omnipotent." I then asked the other, " What do you
say to this ?" he replied, " What shall I say ? I have all power
over heaven and hell ; the lot of all souls is in my hand." Again
I enquired, " How can he, who is emperor of emperors, so sub-
mit himself, and how can you receive adoration ?" he answered,
" He is still ray servant; what is an emperor before God? the
thunder of excommunication is in my right hand." I then said
to him, "How can you be so insane? In the world you were
only a canon; and because you were infected with the phantasy
that you also had the keys of heaven, and thence the power of
binding and loosing, you have inflamed your spirit to such a
degree of madness, that you now believe yourself to be very
God." Upon this he swore with indignation that it was so, and
said, "The Lord has not any power in heaven, because he has
transferred it all to us. We have only to give the word of com-
mand, and heaven and hell reverently obey us. If we send any
one to hell, the devils immediately receive him ; and so do the
angels receive those whom we send to heaven." I asked further,
"How many are there in your society?" he said, "Throe hun-
dred; and we are all gods there ; but I am god of gods." After
this the earth opened beneath the feet of each, and they sank
down into their respective hells ; and I saw that beneath their
hells were workhouses, into which those who injure others would
fall ; for every one in hell is left to his phantasy, and is also per-
mitted to glory in it; but he is not allowed to injure another*
The reason why such are there, is, because a man is then in his
spirit ; and the spirit, after it is separated from the body, cornea
into the full liberty of acting according to its affections and con-
sequent thoughts. I was afterwards permitted to look into their
hells : that which contained the emperors of emperors and kings
of kings, was full of all uncleanness; and the inhabitants ap-
peared like various kinds of wild beasts, with fierce eyes ; and so
it was in the other, which contained the gods and the god of
gods : in it there appeared the direful birds of night, which are
called oohim and ijim^ flying about them. The images of their
218
AND ITS CHASTE DELIGHTS. 264: 266
phantasies were presented to me under this appearance. From
these circumstances it was manifest, what is the nature and
quality of political and ecclesiastical self-love ; that the latter
would make its votaries desirous of being gods, while the former
would make them desirous of being emperors; and that under
the influence of such loves men wish and strive to attain the
objects of their desires, so far as they are left without restraint.
265. Afterwards a hell was opened, where I saw two men,
one sitting on a bench, holding his feet in a basket full of ser-
pents which seemed to be creeping upwards by his breast even
to his neck ; and the other sitting on a blazing ass, at whose
sides red serpents were creeping, raising their heads and necks,
and pursuing the rider. I was told that they had been popes
who had compelled emperors to resign their dominions, and had
ill-treated them both in word and deed at Eome, whither they
went to supplicate and adore them ; and that the basket in which
were the serpents, and the blazing ass with snakes at his side?,
were representations of their love of dominion grounded on sell-
love, and that such appearances are seen only by those who look
at them from a distance. There were some canons present,
whom I asked whether those had really been popes ? They said,
that they were acquainted with them, and knew that they had
been such.
266. After beholding these sad and hideous spectacles, I
looked around, and saw two angels in conversation standing near
me. One wore a woollen robe that shone bright with flaming
purple, and under it a vest of fine bright linen ; the other had
on similar garments of scarlet, together with a turban studded
on the right side with carbuncles. I approached them, and,
greeting them with a salutation of peace, respectfully asked them,
kk For what purpose are you here below P They replied, " We
have let ourselves down from heaven by the Lord's command, to
speak with you respecting the blessed lot of those who are desir-
ous to have dominion from the love of uses. We are worshipers
of the Lord. I am prince of a society ; my companion is chief
priest of the same," The prince moreover said, "lam the ser-
vant of my society, because I serve it by doing uses : J? the other
said, " I am minister of the church there, because in serving
them I minister holy things to the uses of their souls. We both
are in perpetual joys grounded in the eternal happiness which is
in them from the Lord. All things in our society are splendid
and magnificent ; they are splendid from gold and precious
stones, and magnificent from palaces and paradises. The reason
of this is, because our love of dominion is not grounded in sell-
love, but in the love of uses : and as the love of uses is from the
Lord, therefore all good uses in the heavens are splendid and
refulgent ; and as all in our society are in this love, therefore the
atmosphere appears golden from the light which partakes of tho
266 CONJUGIAL LOVK
gun's flame-principle, and the sun's flarae-l rinciple corresponds
to that lore." As they said this, they appeared to tne to be
encompassed with such a sphere, from which an aromatic odor
issued that was perceivable by the senses. I mentioned this
circumstance to them, and intreated them to continue their dis-
course respecting the love of uses ; and they proceeded thus :
"The dignities which we enjoy, we indeed sought after and
solicited for no other end than that we might be enabled
more fully to perform uses, and to extend them more widely.
We are also encompassed with honor, and we accept it, not for
ourselves, but for the good of the society; for the brethren and
consociates, who form the commonalty of the society, scarcely
know but that the honors of our dignities are in ourselves, and
consequently that the uses which we perform are from ourselves ;
but we feel otherwise, being sensible that the honors of the dig-
nities are out of ourselves, and that they are as the garments
with which we are clothed ; but that the uses which we perform,
from the love of them, are within us from the Lord : and this
love receives its blessedness from communication by uses with
others ; and we know from experience, that so far as we do uses
from the love thereof, so far that love increases, and with it wis-
dom, whereby communication is effected ; but so far as we retain
uses in ourselves, and do not communicate them, so far blessed-
ness perishes; and in such case use becomes like food stored up
in the stomach, which, not being dispersed, affords no nourish-
ment to the body and its parts, but remains undigested, and
thereby causes loathing: in a word, the whole heaven is nothing
but a continent of use, from first principles to last. "What is use
but the actual love of our neighbor? and what holds the hea-
vens together with this love?" On hearing this I asked, "How
can any one know whether he performs uses from self-love, or
from the love of uses? every man, both good and bad, performs
uses, and that from some love. Suppose that in the world there
be a society composed of mere devils, and another composed of
mere angels ; I am of opinion that the devils in their society,
from the fire of self-love, and the splendor of their own glory,
would do as many uses as the angels in their society ; who then
can know from what love, and from what origin uses flow?" To
this the two angels replied, " Devils do uses for the sake of them-
selves and of reputation, that they may be raised to honors or
may gain wealth ; but angels do not do uses from such motives,
but for the sake of uses from the love thereof. A man cannot
discern the true quality of those uses ; but the Lord discerns it
Every one who believes in the Lord, and shuns evils as sins,
Eerforms uses from the Lord ; but every one who neither believes
i the Lord, nor shuns evils as sins, does uses from self and for
the sake of self. This is the difference between the uses done by
devils and those done by angels." HaTing said this, the two
220
ANI rrs CHASTE DELIGHTS, 266, 267
angels departed ; and I saw them from afar carried in a firj?
chariot like Elias, and conveyed into their respective heavens.
267. THE SECOND MEMORABLE RELATION. Not long after this
inter vie w^ with the angels, I entered a certain grove, and while I
was walking there, I meditated on those who are in the concu-
piscence and consequent phantasy of possessing the things of the
world ; and then at some distance from me I saw two angels in
conversation, and by turns looking at me; I therefore went
nearer to them, and as I approached they thus accosted me :
" "We have perceived in ourselves that you are meditating on
what we are conversing about, or that we are conversing on
what you are meditating about, which is a consequence of the
reciprocal communication of affections." I asked therefore what
they were conversing about ? they replied, " About phantasy,
concupiscence, and intelligence ; and Just now about those who
lelight themselves in the vision and imagination of possessing
whatever the world contains." I then entreated them to favor
me with their sentiments on those three subjects, concupiscence,
phantasy, and intelligence. They began by saying, "Every on a
is by birth interiorly in concupiscence, but by education exte-
riorly in ^intelligence ; and no one is in intelligence, still less in
wisdom, interiorly, thus as to his spirit, but from the Lord : for
every one is withheld from the concupiscence of evil, and held
in intelligence, according as he looks to the Lord, and is at the
same time in conjunction with him ; without this, a man is mere
concupiscence ; yet still in externals, or as to the body, he is in
intelligence arising from education ; for a man lusts after honors
and wealth, or eminence and opulence, and in order to attain
them, e it is necessary that he appear moral and spiritual, thus
intelligent and wise; and he learns so to appear from infancy.
This the reason why, as soon as he comes among men, or into
company, he inverts his spirit, and removes it from concu-
piscence, and speaks and acts from the fair and honorable
maxims which he has learnt from infancy, and retains in the
bodily memory : and he is particularly cautious, lest anything of
the wild concupiscence prevalent in his spirit should discover
itself!, Hence every man who is not interiorly led by the Lord,
is a pretender, a sycophant, a hypocrite, and thereby an apparent
man, and yet not a man ; of whom it may be said, that his shell
or body is wise, and his kernel or spirit insane ; also that his
external is human, and his internal bestial. Such persons, with
the hinder part of the head look upwards, and with the fore part
downwards ; thus they walk as if oppressed with heaviness, with
the head hanging down and the countenance prone to the earth ;
and when they put off the body, and become spirits, and are
thereby set at liberty from external restraints, they become the
madnesses of their respective concupiscences. Those who are in
sell-love desire to domineer over the universe, yea, to extend its
221
267, 268 CONJTOIAL LOVE
limits In order to enlarge their dominion, of which they see no
end : those who are in the love of the world desire to possess
whatever the world contains, and are full of grief and envy In
case any of its treasures are hid and concealed from them by
others : therefore to prevent such persons from becoming mere
concupiscences, and thereby no longer men, they are permitted
in the spiritual world to think from a fear of the loss of reputa-
tion, and thereby of honor and gain, and also from a fear of the
law and its penalties, and also to give their mind to some study or
w<^ik whereby they are kept in externals and thus in a state of
intelligence, however wild and insane they may be interiorly."
After this I asked them, whether all who are in any concupis-
cence, are also in the phantasy^ thereof; they replied, that those
Are in the phantasy of their respective concupiscences, who think
interiorly in themselves, and too much indulge their imagination
by talking with themselves ; for these almost separate their spirit
from connection with the body, and by vision overflow the under-
standing, and take a foolish delight as if they were possessed of
the universe and all that it contains : into this delirium every
man comes after death, who has abstracted his spirit from the
body, and has not wished to recede from the delight of the
delirium by thinking at all religiously respecting evils and falses,
aad least of all respecting the inordinate love of self as being
destructive of love to the Lord, and respecting the inordinate
love of the world, as being destructive of neighborly love.
268. After this the two angels and also myself were seized
with a desire of seeing those who from worldly love are in the
visionary concupiscence or phantasy of possessing all wealth; and
we perceived that we were inspired with this desire to the end
that such visionaries might be known. Their dwellings were
under the earth of our feet, but above hell : we therefore looked
at each other and said, " Let us go." There was an opening,
and in it a ladder by which we descended ; and we were told
that we must approach them from the east, lest we should enter
into the mist of their phantasy, whereby our understanding and
at the same time our sight would be obscured ; and lo I there
appeared a house built of reeds, and consequently full of chin&s,
standing in a mist, which continually issued like smoke through
the chinks of three of the walls. We entered, and saw perhaps
fifty here and fifty there sitting on benches, with their faces
turned from the east and south, and looking towards the west
and north. Before each person there was a table, on which were
large purses, and by the purses a great quantity of gold coin :
BO we asked them, "Is that the wealth ol all the persons in the
world f M they replied, " Not of all in the world, but of all in the
kingdom." The sound of their voice was hissing; and they had
round faces, which glistened like the shell of a snail, and the
pupils of their eyes m a green plane as it were shot forth ligbt-
te
AND ITS CHASTE DELIGHTS. 268, 269
ning, which was an effect of the light of phantasy. We stood in
the midst of them, and said, " You believe that yon possess all
the wealth of the kingdom ;" they replied, " "We do possess it*"
"We then asked, " which ot you I" they said, " Every one ;"
and we asked, "How every one 2 there are many of you;" they
Baid, " Every one of us knows that all which another has is his
own. No one is allowed to think, and still less to say, c Mine are
not thine ; but every one may think and say, < Thine are mine.' "
The coin on the tables appeared, even to us, to be pure gold ;
but when we let in light from the east, we saw that they were
little grains of gold, which they had magnified to such a degree
by a union of their common phantasy. They said, that every
one that enters ought to bring with him some gold, which they
cut into small pieces, and these again into little grains, and by
the unanimous force of their jphantasy they increase them into
larger coin. We then said, " Were you not born men of reason ;
whence then have you this visionary infatuation?" they said, u We
know that it is an imaginary vanity ; but as it delights the
interiors of our minds, we enter here and are delighted as with
the possession of all things : we continue in this place, how-
ever, only a few hours, at the end of which we depart; and as
often as we do so we again become of sound mind ; yet still our
visionary delight alternately succeeds and occasions our alternate
entrance into and departure from these habitations : thus we are
alternately wise and foolish ; we also know that a hard lot awaits
those who by cunning rob others of their goods." We inquired,
"What lot?" they said, "They are swallowed up and are
thrust naked into some infernal prison, where they are kept to
hard labor for clothes and food, and afterwards for some pieces
of coin of trifling value, which they collect, and in which they
place the joy of their hearts ; but if they do any harm to their
companions, they are fined a part of their coin."
269. Afterwards we ascended from these hells to the south,
where we had been before, and the angels related there several
interesting particulars respecting concupiscence not visionary or
phantastic, in which ajil men are born ; namely, that while they
are in it, they are like persons infatuated, and yet seem to them-
selves to be most eminently wise ; and that from this infatuation
they are alternately let into the rational principle which is in
their externals ; in which state they see, acknowledge, and con-
fess their insanity ; but still they are very desirous to quit their
rational and enter their insane state ; and also do let themselves
into it, as into a free and delightful state succeeding a forced and
undelightful one; thus it is concupiscence and not intelligence
that interiorly pleases them. There are three universal loves
which form tne constituent principles of every man by creation
neighbourly love, which also is the love of doing uses ; the love
of the world, which also is the love of possessing wealth ; and
223
26$ CONJTOIAL LOVE
the love of self, which also is the love of bearing rule over others.
Neighbourly love, or the love of doing uses, is a spiritual love;
but the love of the world, or the love of possessing wealth, is a
material love ; whereas the love of self, or the love of bearing
rule over others, is a corporeal love. A man is a man while neigh-
bourly love, or the love of doing uses, constitutes the head, the
love of the world the body, and the love of self the feet;
whereas if the love of the world constitutes the head, the mania
as it were hunched-backed ; but when the love of self constitutes
the head, he is like a man standing not on his feet, but on the
palms of his hands with his head downwards and his haunches
upwards. When neighbourly love constitutes the head, and the
two other loves in order constitute the body and feet, the man
appears from heaven of an angelic countenance, with a beautiful
rainbow about his head ; whereas if the love of the world consti-
tutes the head, he appears from heaven of a pale countenance
like a corpse, with a yellow circle about his head ; but if the love
of self constitutes the head, he appears from heaven of a dusky
countenance, with a white circle about his liedd." Hereupon I
asked, "What do the circles about the head represent?" they
replied, " They represent intelligence ; the white circle about the
head of the dusky countenance represents, that' his intelligence
is in externals, or about him, but insanity is in his internals, or
in him. A man also who is of such a quality and character, is
wise while in the body, but insane while iii the spirit ; and no
man is wise in spirit but from the Lord, as is the case when he
is regenerated and created again or anew by him." As they said
this, the earth opened to the left, and through the opening 1 saw
a devil rising with a white lucid circle around his head, and I
asked him, Who he was ? He said, u I am Lucifer, the sou of
the morning : and because I made myself like the Most High,
I was cast down." Nevertheless he was not Lucifer, but believed
himself to be so. I then said, i Since you were cast down, how can
you rise again out of hell?" he replied, u There I arn a devil, but
here I am an angel of light: do you not see that my head is sur-
rounded by a lucid sphere? you shall also see, if you wish, that
I am super-moral among the moral, super-rational among the ra-
tional, yea, super-spiritual among the spiritual ; lean also preach ;
yea, I nave preached." I asked him, u What have you preached 8"
aeeaid, "Against fraudulent dealers and adulterers, and against
all infernal loves ; on this occasion too I, Lucifer, called myself
a devil, and denounced vengeance against myself as a devil ; and
therefore I was extolled to the skies with praises. Hence it is
that I am called the son of the morning ; and, what I myself
was surprised at, while I was in the pulpit, I thought no other
than that I was speaking rightly and properly ; but I discovered
that this arose from my being in externals, which at that time
were separated from my internals ; but although I discovered this,
224:
AOT ITS CHASTE DELIGHTS. 269, 270
still [ could not change myself, because through my haughtiness
I did not look to God." I next asked him, " How could you sc
speak, when you are yourself a fraudulent dealer, an adulterer,
and a devil ?" He answered, " I am one character when I am
in externals or in the body, and another when in internals or in
the spirit ; in the body I am an angel, but in the spirit a devil ;
for in the body I am in the understanding, but in the spirit I am
in the will ; and the understanding carries me upwards, whereas
the will carries me downwards. When I am in the understanding
my head is surrounded by a white belt, but when the understand-
ing submits itself entirely to the will, and becomes subservient
to it, which is our last lot, the belt grows black and disappears;
and when this is the case, we cannot again ascend into this light."
Afterwards he spoke of his twofold state, the external and the
internal, more rationally than any other person ; but on a sudden
when he saw the angels attendant on me, his face and voice were
inflamed, and he became black, even as to the belt round his
head, and he sunk down into hell through the opening from which
he arose. The bystanders, from what they had seen, came to
this conclusion, that a man is such as his love, and not such as
his understanding is ; since the love easily draws over the under-
standing to its side, and enslaves it. I then asked the angels,
" Whence have devils such rationality?" They said, " It is from
the glory of self-love ; for self-love is surrounded by glory, and
glory elevates the understanding even into the light of heaven ;
for with every man the understanding is capable of being ele-
vated according to knowledges, but the will only by a life accord-
ing to the truths of the church and of reason : hence even
atheists, who are in the glory of reputation arising from self-love,
and thence iu a high conceit of their own intelligence, enjoy a
more sublime rationality than many others ; this, however, is
only when they are in the thought of the understanding, and
not when they are in the affection of the will. The affection of
the will possesses a man's internal, whereas the thought of the
understanding possesses his external." The angel further de-
clared the reason why every man is constituted of the three lovea
above mentioned ; namely, the love of use, the love of the world,
and the love of self; which is, that he may think from God,
although as from himself. He also said, that the supreme prin-
ciples in a man are turned upwards to God, the middle outwards
to the world, and the lowest downwards to self ; and since the
latter are turned downwards, a man thinks as from himself,
when yet it is from God*
270. THE THIRD MEMOEABLB KBLATIOK. One morning on
awaking from sleep my thoughts were deeply engaged on some
arcana of conjugial love, and at length on this, " In what region
of the human mind does love truly comuaial reside^ and thence in
what region does conjugial cold reside ? I knew that there are
15 225
270 CONJTTGIAL LOVE
three regions of the human mind, one above the other, and that
in the lowest region dwells natural love ; in the superior, spi-
ritual love ; and in the supreme, celestial love ; and thatin^each
region there is a marriage of good and truth ; and good is of
love, and truth is of wisdom ; that in each region there is a mar-
riage of love and wisdom ; and that this marriage is the same as
the marriage of the will and the understanding, since the will i
the receptacle of love, and the understanding the receptacle of
wisdom. "While I was thus deeply engaged in thought, lo! I
aw two swans flying towards the north, and presently two birds
of paradise flying towards the south, and also two turtle doves
flying in the east : as I was watching their flight, I saw that the
two swans bent their course from the north to the east, and the
two birds of paradise from the south, also that they united with
the two doves in the east, and flew together to a certain lofty
palace there, about which there were olives, palms, and beeches.
The palace had three rows of windows, one above the other ;
and while I was making my observations, I saw the swans fly into
the palace through open windows in the lowest row, the birds of
paradise through others in the middle row, and the doves through
others in the highest. When I had observed this, an angel pre-
sented himself, and said, "Do you understand what you have
seen ?" I replied, " In a small degree." lie said, " That palace
represents the habitations of conjugial love, such as are in hu-
man minds. Its highest part, into which the doves flew, repre-
sents the highest region of the mind, where conjugial love dwells
in the love of good with its wisdom ; the middle part, into which
the birds of paradise flew, represents the middle region, where
conjugial love dwells in the love of truth with its intelligence ; and
the lowest part, into which the swans flew, represents the lowest
region of the mind, where conjugial love dwells in the love of what
is just and right with its knowledge. The three pairs of birds
also signify these things ; the pair of turtle doves signifies con-
jugial love of the highest region, the pair of birds of paradise
conjugial love of the middle region, and the pair of swans con-
jugial love of the lowest region. Similar things are signified by
the three kinds of trees about the palace, the olives, palms, and
beeches. We in heaven call the highest region of the mind ce~
iestial; the middle spiritual, and the lowest natural ; and we
perceive them as stories in a house, one above another, and an
ascent from one to the other by steps as by stairs ; and in each
part as it were two apartments, one for love, the other for wisdom,
mud in front as it were a chamber, where love with its wisdom,
or good with its truth, or, what is the same, the will with its
understanding, consociate in bed. In that palace are presented
as in an image all the arcana of conjugial love." On hearing this,
being inflamed with a desire of seeing it, I asked whether ary-
one was permitted to enter and see it, as it was a
226
AND ITS CHASTE DELIGHTS. 270, 271
palace f He replied, "None biit those who are in the third
heaven, because to them every representative of love and wis-
dorn becomes real : from them I have heard what I have related
to yon, and also this particular, that love truly conjngial dwells
in the highest region in the midst of mutual love, in the
marriage-chamber or apartment of the will, and also in the
midst of the perceptions of wisdom in the marriage-chamber or
apartment of the understanding, and that they consociate in bed
in the chamber which is in front, in the east." I also asked,
"Why are ^ there two ^marriage-chambers ?" He said, " The
husband is in the marriage-chamber of the understanding, and
the wife in that of the will." I then asked, " Since coniugial
love dwells there, where then does conjugial cold dwell?" He
replied, "It dwells also in the supreme region, but only in the
marriage-chamber of the understanding, that of -the will being
closed there : for the understanding with its truths, as often as
it pleases, can ascend by a winding staircase into the highest
region into its marriage-chamber; but if the will with the good
of its love does not ascend at the same time into the consociate
marriage-chamber, the latter is closed, and cold ensues in the
other : this is conjugial cold. The understanding, while such
cold prevails towards the wife, looks downwards to the lowest
region, and also, if not prevented by fear, descends to warm
itself there at an illicit fire." Having thus spoken, he was about
to recount further particulars respecting conjugial love from its
images in that palace; but he said, " Enough at this time;
inquire first whether what has been already said is above the
lavel of ordinary understandings ; if it is, what need of saying
ary more? but if not, more will be discovered."
ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR
IN MARRIAGES.
271. HAVING treated of the causes of cold and separation,
it i >llows from order that the causes of apparent love, friendship,
and favor in marriages, should also be treated of; for it is well
known, that although cold separates the minds (anitnos) of
married partners at the present day, still they live together, and
have children ; which would not be the case, unless there were
also apparent loves, alternately similar to or emulous of the
warmth of genuine love. That these appearances are necessary
and useful, and that without them there would be no houses, and
consequently no societies, will be seen in what follows. More-
over, some conscientious persons may be distressed with the idea,
that the disagreement of mind subsisting between them and their
married partners, and the internal alienation thence arising, may
227
271 CONJTJGIA.L LOVE
be their own fatat, and may be imputed to them as such, and on
this account they are grieved at the heart ; but as it is out oi
their power to prevent internal disagreements, it is enough for
them, by apparent love and favor, from conscientious motives to
subdue the inconveniences which might arise : hence also friend-
ship may possibly return, in which conjugial love lies concealed
'on the part of sneh, although not on the part of the other. But
this subject, like the foregoing, from the great variety of its
matter, shall be treated of in the following distinct articles: I.
In the natural world almost all are capable of being joined toqe-
her as to external, lut not as to internal affections, if these dis-
agree and are apparent, II. In the spiritual world all are joined
together according to internal, but not according to external affec-
tions, unless these act in unity with the internal. III. It is the
external affections, according to which matrimony is generally
contracted in the world. IV. But in case they are not influenced
"by internal affections, lohich conjoin minds, the bonds of matri-
mony are loosed in the house. Y. Nevertheless those lands must
continue in the world till the decease of one of the parties, VI.
In cases of matrimony, in which the internal affections do not
conjoin, there are external affections, which assume a semblance
of the internal and tend to consociate. VII. Hence come ap-
parent love, friendship, and favor between married partners.
VIII. These appearances are assumed conjugial semblances, and
they are commendalle, leoause useful and necessary. IX. These
assumed conjugial semblances, in the case of a spiritual man
(homo) conjoined to a natural, are founded injustice and judge-
ment. X. For various reasons these assumed conjugial semblances
with natural men are founded in prudence. XL They are for the
sake of amendment and accommodation. XII. They are for the
saJce of preserving order in domestic affairs, and for the sake of
mutual aid. XIII. They are for the sake of unanimity in the
care of infants and the education of children. XIV. They are
for the sake of peace in the house. XV. They are for the sake
of reputation out of the house. XVI. They are for the sake of
various favors expected from the married partner, or from his or
Tier relations / and thus from the fear of losing such favors.
XVII. They are for the sake of having Uemishes excused, and
thereby^ of avoiding disgrace. XVIII. They are for the sake of
reconciliation. XIX. In case favor does not cease with the wff l e 3
when faculty ceases with the man, there may exist a friendship
resembling conjugial friendship, when the parties grow old. XX.
There are vamous kinds of apparent love and friendship between
married partners, one ojr whom is brought under the yoke, and
therefore is suited to the other. XXL In the world there are
infernal, marriages between persons who interiorly are the most
wwet&rate enemies, and exteworly are as the closest friends. We
proceed to an explanation of each article.
' 228
AND ITS CHASTE DELIGHTS. 272, 273
I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE
OF BEING JOINED TOGETHER AS TO EXTERNAL, BUT NOT AS TO
INTERNAL AFFECTIONS, IF THESE DISAGREE AND ARE APPARENT.
The reason of this is, because in the world every one is clothed
with a material body, and this is overcharged with lusts, which
are in it as dregs that fall to the bottom, when the must of the
wine is clarified. Such are the constituent substances of which,
the bodies of men in the world are composed. Hence it is that
the internal affections, which are of the mind, do not appear ;
and in many cases, scarce a grain of them transpires ; for the
body either absorbs them, and involves them in its dregs, or by
simulation which has been learned from infancy conceals them
deeply from the sight of others; and by these means the man
puts himself into the state of every affection which he observes
in another, and allures his affection to himself, and thus they
unite. The reason why they unite is, because every affection
has its delight, and delights tie minds together. But it would
be otherwise if the internal affections, like the external, appeared
visibly in the face and gesture, and were made manifest to the
hearing by the tone of the speech ; or if their delights were
sensible to the nostrils or smell, as they are in the spiritual world :
in such case, if they disagreed so as to be discordant, they would
separate minds from each other, and according to the perception
of antipathy, the minds would remove to a distance. From these
considerations it is evident, that in the natural world almost all
are capable of being joined together as to external, but not as to
internal affections, if these disagree and are apparent.
273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED
ACCORDING TO INTERNAL, BUT NOT ACCORDING TO EXTERNAL
AFFECTIONS, UNLESS THESE ACT IN UNITY WITH THE INTERNAL.
This is, because in the spiritual world the material body is re-
jected, which could receive and bring forth the forms of all
affections, as we have said just above; and a man (homo) when
stripped of that body is in his internal affections, which his body
had before concealed : hence it is, that in the spiritual world
similarities and dissimilarities, or sympathies and antipathies,
are not only felt, but also appear in the face, the speech, and the
gesture ; wherefore in that world similitudes are conjoined, and
dissimilitudes separated. This is the reason why the universal
heaven is arranged by the Lord according to all the varieties of
the affections of the love of good and truth, and, on the contrary,
tell according to all the varieties of the love of what is evil and
false. As angels and spirits, like men in the world, have internal
and external affections, and as, in the spiritual world, the internal
affections cannot be concealed by the external, they therefore
transpire and manifest themselves ; hence with angels and spirits
both the internal and external affections are reduced to similitude
and correspondence : after which their internal affections are, by
22*
273 275 OONJUGIAL LOVE
the external, imaged in their faces, and perceived in the tone of
their speech ; they also appear in their behaviour arid manners.
Angels and spirits have internal and external affections, because
they have minds and bodies ; and affections with the thoughts
thence derived belong to the mind, and sensations with the plea-
sures thence derived to the body. It frequently happens in the
world of spirits, that friends meet after death, and recollect their
friendships in the former world, and on such occasions believe
that they shall live on terms of friendship as formerly ; but when
their consociation, which is only of the external affections, is
perceived in heaven, a separation ensues according to their in-
ternal ; and in this case some are removed from the place of their
meeting into the north, some into the west, and each to such a
distance from the other, that they can no longer see or know
each other ; for in the places appointed for them to remain at,
their faces are changed so as to become the image of their internal
affections. From these considerations it is manifest, that in the
spiritual world all are conjoined according to internal affections,
and not according to external, unless these act in unity with the
internal
274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO
WHICH MATRIMONY IS GENERALLY CONTRACTED IN THE WORLD.
The reason of this is, because the internal affections are seldom
consulted ; and even if they are, still their similitude is not seen
in the woman ; for she, by a peculiar property with which she is
gifted from her birth, withdraws the internal affections into the
inner recesses of her mind. There are various external affec-
tions which induce men to engage in matrimony* The first
affection of this age is an increase of property by wealth, as well
with a view to becoming rich as for a plentiful supply of the
comforts of life ; the second is a thirst after honors, with a view
either of being held in high estimation or of an increase of
fortune : besides these, there are various allurements and con*
cupiscences which do not afford an opportunity of ascertaining
the agreement of the internal affections. From these few con*
siderations it is manifest, that matrimony is generally contracted
in the world according to external affections.
275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY
NTERNAL AFFECTIONS, WHICH CONJOIN MINDS, THE BONDS OF
KATKIMONY ARE LOOSED IN THE HOUSE. It IS said in the hou^
because it is done privately between the parties ; as is the case
when the first warmth, excited during courtship and breaking
out into a flame as the nuptials approach, successively abates
from the discordance of the internal affections, and at length
passes off into cold. It is well known that in this case the external
affections, which had induced and allured the parties to inatri
laony, disappear, so that they no longer effect conj unction* That
cola arises from various causes, internal, external,* and accidental,
AND ITS CHASTE DELIGHTS. 275 277
all whicli originate in a dissimilitude of internal inclinations,
was proved in the foregoing chapter. From these considerations
the truth of what was asserted is manifest, that unless the ex-
ternal affections are influenced by internal, which conjoin minds,
the bonds of matrimony are loosed in the house.
276. V NEVERTHELESS THOSE BONDS MUST CONTINUE is
THE WORJjT' TILL THE DECEASE OF ONE OF THE PARTIES.
This proposition is adduced to the intent that to the eye of
reason it may more evidently appear how necessary, useful, and
true it is, that where there is not genuine corijugial love, it
ought still to be assumed, that it may appear as if there were.
The case would be otherwise if the marriage contract was not to
continue to the end of life, but might be dissolved at pleasure
as was the case with the Israelitish nation, who claimed to them-
selves the liberty of putting away their wives for every cause
This is evident from the following passage in Matthew : " The
pharisees came, and said unto Jesus, Is it lawful for a man to
put away his wife for every cause t And when Jesus answer e^
that it is not lawful to put away a wife and to marry another J
except on account of whoredom, they replied that nevertheless
Moses commanded to giue a bill of divorce and to pud her away /
and the disciples said, If the case of a man with his wife be Si> f
it is not expedient to marry" xix. 3 10. Since therefore the
covenant of marriage is for life, it follows that the appearances
of love and friendship between married partners are necessary.
That matrimony, when contracted, must continue till the decease
of one of the parties, is grounded in the divine law, consequently
also in rational law, and thence in civil law : in the divine law,
because, as said above, it is not lawful to put away a wife and
marry another, except for whoredom ; 111 rational law, because it
is founded upon spiritual, for divine law and rational are- one
law ; from both these together, or by the latter from the former,
it may be abundantly seen what enormities and destructions of
societies would result from the dissolving of marriage, or the
putting away of wives, at the good pleasure of the husbands,
before death. Those enormities and destructions of societies
may in some measure be seen in the MEMORABLE REIATION
respecting the origin of conjugial love, discussed by the spirits
assembled from the nine kingdoms, n. 103 115 ; to which there
is no need of adding further reasons. But these causes do not
operate to prevent the permission of separations grounded in
their proper causes, respecting which see above, n. 252 254 ;
dnd also of concubinage, respecting which see the second part
of this work.
277. VI. IN CASE OF MATRIMONY IN WHICH TH.E INTERNAL
AFFECTIONS DO NOT CONJOIN, THERE ARE EXTERNAL AFFECTIONS
WHICH ASSUME A SEMBLANCE OF THE INTERNAL AND TEND TO
CONSOCIATE. B} T internal affections we mean the mutual incli-
231
277 279 CONJUGIAL LOTE
nations which influence the mind of each of the parties from
heaven ; whereas by external affections we mean the inclinations
which influence the mind of each of the parties from the world.
The latter affections or inclinations indeed equally belong to the
mind, but they occupy its inferior regions, whereas the former
occupy the superior: but since both have their allotted seat in
the mind, it may possibly be believed that they are alike and
agree ; yet although they" are not alike, still they can appear so :
in some cases they exist as agreements, and in some as insinuat-
ing semblances. There is a certain communion implanted in
each of the parties from the earliest time of the marriage-cove-
nant, which, notwithstanding their disagreement in minds (ani~
mis) still remains implanted ; as a communion of possessions, and
in many cases a communion of uses, and of the various necessities
of the house, and thence also a communion of thoughts and of
certain secrets ; there is also a communion of bed, and of the
love of children : not to mention several others, which, as they
are inscribed on the conjugial covenant, are also inscribed on
their minds. Hence originate especially those external affections
which resemble the internal ; whereas those which only counter-
feit them are partly from the same origin and partly from
another; but on the subject of each more will be said in what
follows.
278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND
FAVOE BETWEEN MAEKiED PARTNERS. Apparent loves, friend-
ships, and favors between married partners, are a consequence
of the conjugial covenant being ratified for the term of life, and
of the conjugial communion thence inscribed on those who ratify
it ; whence spring external affections resembling the internal, as
was just now indicated: they are moreover a consequence of
their causes- which are usefulness and necessity ; from which in
part exist conjunctive external affections, or their counterfeit,
whereby external love and friendship appear as internal.
279. VIII. THESE APPEAKANCES ABE ASSUMED CONJTOIAL
SEMBLANCES; AND THEY AEE COMMENDABLE, BECAUSE USEFUL
AND NECESSARY. They are called assumed semblances, because
they exist with those who disagree in mind, and who from such
disagreement are interiorly in cold : in this case, when they still
appear to live united, as duty and decency require, their kind
offices to each other may be called assumed conjugial semblances;
which, as being commendable for the sake of uses, are altogether
to be distinguished from hypocritical semblances ; for hereby all
those good things are provided for, which are commemorated in
order below, from article XI XX. They are commendable for
the sake of necessity, because otherwise those good things would
be unattained; and yet the parties are enjoined by a covenant
and compact to live together, and hence it behoves each of them
to consider it a duty to do so.
232
AND ITS CHASTE DELIGHTS. 280 282
28C, IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE
CASE OF A SPIRITUAL MAN (JlOmO) CONJOINED TO A NATURAL,
ARE FOUNDED IN JUSTICE AND JUDGEMENT. The reason of this
is, because the spiritual man, in all he does, acts from justice
and judgement ; wherefore he does not regard these assumed
semblances as alienated from their internal affections, but as
connected with them ; for he is in earnest, and respects amend-
ment as an end ; and if he does not obtain this, he respects
accommodation for the sake of domestic order, mutual aid, the
care of children, and peace and tranquillity. To these things he
is led from a principle of justice; and from a principle of judge-
ment he gives them effect. The reason why a spiritual man so
lives with a natural one is, because a spiritual man acts spirit-
ually, even with a natural man.
281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAI*
SEMBLANCES WITH NATURAL MEN ARE FOUNDED IN PRUDENCE.
In the case of two married partners of whom one is spiritual
and the other natural, (by the spiritual we mean the one that
loves spiritual things, and thereby is wise from the Lord, and
by the natural, the one that loves only natural things, and
thereby is wise from himself,) when they are united in marriage,
conjugial love with the spiritual partner is heat, and with the
natural is cold. It is evident that neat and cold cannot remain
together, also that heat cannot inflame him that is in cold, un-
less the cold be first dispersed, and that cold cannot flow into
him that is in heat, unless the heat be first removed ; hence it is
that inward love cannot exist between married partners, one of
whom is spiritual and the other natural ; but that a love resem-
bling inward love" may exist on the part of the spiritual partner,
as was said in the foregoing article ; whereas between two natural
married partners no inward love can exist, since each is cold ;
and if they have any heat, it is from something unchaste ; never-
theless such persons may live together in the same house, with
separate minds (animis\ and also assume looks of love and friend-
ship towards each other, notwithstanding the disagreement of
their minds (mentes) : in such case, the external affections, which
for the most part relate to wealth and possessions, or to honor
and dignities, may as it were be kindled into a flame; and as
such enkindling induces fear for their loss, therefore assumed
conjugial semblances are in such cases necessities, which are
principally those adduced below in articles XV. XVII. The
rest of the causes adduced with these may have somewhat in com-
mon with those relating to the spiritual man ; concerning which
see above, n. 280 ; but only in case the prudence with the natural
man is founded in intelligence.
282. XL THEY ARE FOE THE SAKE OF AMENDMENT AITD
ACCOMMODATION. The reason why assumed conjugial semblances,
which are appearances of love and friendship subsisting between
233
282, 283 CONJUGIAL LOVE.
married partners who disagree in mind, are for the sake of
amendment, is because a spiritual man (homo\ connected with
a natural one by the matrimonial covenant, intends nothing else
but amendment of life; which he effects by judicious and elegant
conversation, and by favors which soothe and flatter the temper
of the other; but in case these things prove ineffectual, he
intends accommodation, for the preservation of order in domestic
affairs, for mutual aid, and for the sake of the infants and
children, and other similar things ; for, as was shown above, n.
280, whatever is said and done by a spiritual man (homo) is
founded in justice and judgement. But with married partners,
neither of whom is spiritual, but both natural, similar conduct
may exist, but for other ends ; if for the sake of amendment
and accommodation, the end is, either that the other party may
be reduced to a similitude of manners, and be made subordinate
to his desires, or that some service may be made subservient to
his own, or for the sake of peace within the house, of reputation
out of it, or of favors hoped for by the married partner or his
relations ; not to mention other ends : but with some these ends
are grounded in the prudence of their reason, with some in
natural civility, with some in the delights of certain cupidities
which have been familiar from the cradle, the loss of which is
dreaded ; besides several ends, which render the assumed kind-
nesses as of conjugial love more or less counterfeit. There may
also be kindnesses as of conjugial love out of the house, and
none within ; those however respect as an end the reputation of
both parties ; and if they do not respect this, they are merely
deceptive.
283. XII. THEY ABB FOB THE SAKE OF PRESERVING ORDER
IN DOMESTIC AFFAIRS, AOT FOR THE SAKE OF MUTUAL AID.
Every house in which there are children, their instructors, and
other domestics, is a small society resembling a large one. The
latter also consists of the former, as a whole consists of its parts,
and thereby it exists ; and further, as the security of a large
society depends on order, so does the security of this small society;
wherefore as it behoves public magistrates to see and provide that
order may exist and be preserved in a compound society, so it
concerns married partners in their single society. But there
cannot be this order if the husband and wife disagree in their
minds (cwimis); for thereby mutual counsels and aids are drawn
different ways, and are divided like their minds, and thus the
form of the small society is rent asunder ; wherefore to preserve
order, and thereby to take care of themselves and ax the same
time of the house, or of the house and at the same time of
themselves, lest they should come to hurt and fall to ruin, ne-
cessity requires that the master and mistress agree, and act in
unity ; and if, from the difference of their minds (mentium) y
this cannot be done so wel. as it might, both duty and propriety
234:
AND ITS CHASTE DELIGHTS, 283 285
require that it be done by representative conjugial friendship,
That hereby concord is established in houses for the sake of
necessity and consequent utility, is well known.
284. XIII. THEY ABE FOE THE SAKE OF UNANIMITY IN
THE CARE OF INFANTS AND THE EDUCATION OF CHILDREN.
It is very well known that assumed conjugial semblances, which
are appearances of love and friendship resembling such as are
truly conjugial, exist with married partners for the sake of infants
and children. The common love of the latter causes each married
partner to regard the other with kindness and favor. The love
Df infants and children with the mother and the father unite as
the heart and lungs in the breast. The love of them with the
mother is as the heart, and the love towards them with the
father is as the lungs. The reason of this comparison is, because
the heart corresponds to love, and the lungs to the understand-
ing ; and love grounded in the will belongs to the mother, and
love grounded in the understanding to the father. With spiritual
men (homines) there is conjugial conjunction by means of that
love grounded in justice and judgement; in justice, because the
mother had carried them in her womb, had brought them forth
with pain, and afterwards with unwearied care suckles, nourishes,
washes, dresses, and educates them, [and in judgement, because
the father provides for their instruction in knowledge, intelli-
gence, and wisdom.]*
285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE
HOUSE. Assumed conjugial semblances, or external friendships
for the sake of domestic peace and tranquillity, relate principally
to the men, who, from their natural characteristic, act from the
understanding in whatever they do; and the understanding,
being exercised in thought, is engaged in a variety of objects
which disquiet, disturb, and distract the mind; wherefore if
there were not tranquillity at home, it would come to pass that
the vital spirits of the parties would grow faint, and their interior
life would as it were expire, and thereby the health of both mind
and body would be destroyed. The dreadful apprehension of
these and several other dangers would possess the minds of the
men, unless they had an asylum with their wives at home for
appeasing thedisturbancesarisingintheirunderstandings. More-
over peace and tranquillity give serenity to their minds, and
dispose them to receive agreeably the kind attentions of their
wives, who spare no pains to disperse the mental clouds which
they are very quick-sighted to observe in their husbands ; more-
over, the same peace and tranquillity make the presence of their
wives agreeable. Hence it is evident, that an assumed semblance
of love, as if it was truly coujugial, for the sake of peace and
* This passage within the brackets is insa ted to supply what evidently appears to be an omU
itoa in tha original.
235
285 288 CONJUGIAL LOVE
tranquillity at home, is both necessary and useful. It is further
to be observed, that with the wives such semblances are not
assumed as with the men ; but if they appear to resemble them,
they are the effect of real love, because wives are bom k>ves of
the understanding of the men ; wherefore they accept kindly
the favors of their husbands, and if they do not confess it with
their lips, still they acknowledge it in heart.
2-86. XV. THEY ABE FOB THE SAKE OF REPUTATION OUT
OF THE HOUSE. The fortunes of men in general depend on their
reputation for justice, sincerity, and uprightness; and this repu-
tation also depends on the wife, who is acquainted with the most
familiar circumstances of her husband's life ; therefore if the
disagreements of their minds should break out into open enmity,
quarrels, and threats of hatred, and these should be noised
abroad by the wife and her friends, and by the domestics, they
would easily be turned into tales of scandal, which would bring
disgrace and infamy upon the husband's name. To avoid such
mischiefs, he has no other alternative than either to counterfeit
affection for his wife, or that they be separated as to house.
287. XVI. THEY ABE FOB THE SAKE OF VABIOUS FAVOBS
EXPECTED FBOM THE MABBIED PABTNEB, OB FROM HIS OB HER
RELATIONS, AND THUS FROM THE FEAR OF LOSING- SUCH FAVOBS.
This is the case more especially in marriages where the rank and
condition of the parties are dissimilar, concerning which, see
above, n. 250 ; as when a man marries a wealthy wite who stores
up her money in purses, or her treasures in coffers ; and the
more so if she boldly insists that the husband is bound to support
the house out of his own estate and income : that hence come
forced likenesses of conjugial love, is generally known. The
case is similar where a man marries a wife, whose parents, rela-
tions, and friends, are in offices of dignity, in lucrative business,
and in employments with large salaries, who have it in their
power to better her condition : that this also is a ground of
counterfeit love, as if it were conjugial, is generally known.
It is evident that in both cases it is the fear of the loss of the
above favors that is operative.
288. XVII. THEY ABE FOR THE SAKE OF HAVING BLBMISHUJS
EXCUSED, AND THEREBY OF AVOIDING- DISGRACE. There Ere
several blemishes for which conjugial partners fear disgrace, some
criminal, some not There are blemishes of the mind and of
the body slighter than those mentioned in the foregoing chapter
n 252 and 253, which are causes of separation ; wherefore those
blemishes are here meant, which, to avoid disgrace, are buried
in silence by the other married partner. Besides these, in some
cases there are contingent crimes, which, if made public, are
subject to heavy penalties ; not to mention a deficiency of that
ability which the men usually boast of. That excuses of such
blemishes, in order to avoid disgrace, are the causes of counter-
236
AND ITS CHASTE DELIGHTS. 288 291
feit love and friendship with a married partner, is too evident to
need further confirmation.
289. XVIII. THEY ABE FOR THE SAKE OF RECONCILIATION
That between married partners who have mental disagreements
from various causes, there subsist alternate distrust and confi-
dence, alienation and conjunction, yea, dispute and compromise,
thus reconciliation ; and also that apparent friendships promote
reconciliation, is well known in the world. There are also
reconciliations which take place after partings, which are not
BO alternate and transitory.
290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE
WIFE, WHEN FACULTY CEASES - WITH THE MAN, THERE MAY EXIST
A FRIENDSHIP RESEMBLING- CONJUGIAL FRIENDSHIP WHEN THE
PARTIES GROW OLD. The primary cause of the separation of
minds (animorwn) between married partners is a falling off 01
favor on the wife's part in consequence of the cessation of ability
on the husband's part, and thence a falling off of love; for -just
as heats communicate with each other, so also do colds. I'hat
from a falling off of "love on the part of each, there ensues a
cessation of friendship, and also of favor, if not prevented bjr
the fear of domestic ruin, is evident both from reason and expe-
rience. In case therefore the man tacitly imputes the caxises to
himself, and still the wife perseveres in chaste favor towards him,
there may thence result a friendship, which, since it subsists
between married partners, appears to resemble conjugial love.
That a friendship resembling the friendship of that love, may
subsist between married partners, when old, experience testifies
from the tranquillity, security, loveliness, and abundant courtesy
with which they live, communicate, and associate together.
291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVB
AND FRIENDSHIP BETWEEN MA.RRIED PARTNERS, ONE OF WHOM
IS BROUGHT UNDER THE YOKE, AND THEREFORE IS SUBJECT TO
THE OTHER. It is no secret in the world at this day, that as
the first fervor of marriage begins to abate, there arises a rival-
ship between the parties respecting right and power; respecting
right, in that according to the statutes of the covenant entered
into, these is an equality, and each has dignity in the offices ot
his or her function ; and respecting power, in thafc it is insisted
on by the men, that in all things relating to the house, supe-
riority belongs to them, because they are men, and inferiority
to the women because they are women. Such rivalships, at this
day familiar, arise from no other source than a want of conscience
respecting love truly conjugial, and of sensible perception
respecting the blessedness of that love; in consequence of
which want, lust takes the place of that love, and counterfeits
it ; and, on the removal of genuine love, there flows from thier
lust a grasping for power, in which some are influenced by the
delight of the love of domineering, which in some is implanted
23T
291, 292 CONJTJGIAL LOVE
by artful women before marriage, and which to some is unknown.
Where such grasping prevails with* the men, and the various
turns of rivalsnip terminate in the establishment of their sway,
they reduce their wives either to become their rightful property,
or to comply with their arbitrary will, or into a state of slavery,
every one according to the decree and qualified state of that
grasping implanted and concealed in himself; but where such
S rasping prevails with the wives, and the various turns of rival-
lip terminate in establishing their sway, they reduce their
husbands either into a state of equality of right with themselves,
or of compliance with their arbitrary will, or into a state of
slavery : but as when the wives have obtained the sceptre of
sway, there remains with them a desire which is a counterfeit ot
conjugial love, and is restrained both by law and by the fear ot
legitimate separation, incase they extend their power beyond the
rule of right into what is contrary thereto, therefore they lead a
life in consociation with their husbands. But what is the nature
and quality of the love and friendship between a ruling wife and
a serving husband, and also between a ruling husband and a
serving wife, cannot be briefly described ; indeed, if their dif-
ferences were to be specifically pointed out and enumerated, it
would occupy several pages ; for they are various and diverse
various according to the nature of the grasping for power pre-
valent with the men, and in like manner with the wives ; and
diverse in regard to the differences subsisting in the men and the
women ; for such men have no friendship of love but wliat is
infatuated, and such wives are in the friendship of spurious love
grounded in lust But by what arts wives procure to themselves
power over the men, will be shewn in the following article.
292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES
BETWEEN PERSONS WHO INTERIORLY ARE THE MOST INVETERATE
ENEMIES, AND EXTERIORLY ARE AS THE CLOSEST FRIENDS. I
am indeed forbidden by the wives of this sort, in the spiritual
world, to present such marriages to public view ; for they are
afraid lest their art of obtaining power over the men should at
the same time be divulged, which yet they are exceedingly
desirous to have concealed : but as I am urged by the men in
that world to expose the causes of the intestine hatred and as it
were fury excited in their hearts against their wives, in conse*
quence of their clandestine arts, I shall be content with adducing
the foil owing particulars. The men said, that unwittingly they-
contracted a terrible dread of their wives, in consequence of
which they were constrained to obey their decisions in the most
abject manner, and be at their beck more than the vilest servants,
so that they lost all life and spirit ; and that this was the case
not only with those who were in inferior stations of life, but
also with those who were advanced in high dignities, yea with
brave and famous generals : they also said, that after they had
238
AND ITS CHASTE DELIGHTS. 293
contracted this dread, they could not help on every occasion
expressing themselves to their wives in a friendly manner, and
doing what was agreeable to their humors, although they cher-
ished in their hearts a deadly hatred against them ; and further,
that their wives still behaved courteously to them both in word
and deed, and complaisantly attended to some of their requests.
Now ,as the men themselves greatly wondered, whence such an
antipathy could arise in their internals, and such an apparent
sympathy in their externals, they examined into the causes
thereof from some women who were acquainted with the above
secret art. From this source of information they learned, that
women (mulieres) are skilled in a knowledge which they conceal
deeply in their own minds, whereby, if they be so disposed, they
can subject the men to the yoke of their authority ; and that
this is effected in the case of ignorant wives, sometimes by
alternate quarrel and kindness, sometimes by harsh and unplea-
sant looks, and sometimes by other means ; but in the case of
polite wives, by urgent and persevering petitions, and by obsti-
nate resistance to their husbands in case they suffer hardships
f:om them, insisting on their right of equality by law, in conse-
quence of which they are firm and resolute in their purpose ; yea,
insisting that if they should be turned out of the house, they
would return at their pleasure, and would be urgent as before ;
for they know that the men by their nature cannot resist the
positive tempers of their wives but that after compliance they
submit themselves to their disposal ; and that in this case the
wives make a show of all kinds of civility and tenderness to their
husbands subjected to their sway. The genuine cause of the
dominion which the wives obtain by this cunning is, that the
man acts from the understanding and the woman from the will,
and that the will can persist, but not so the understanding. I
have been told, that the worst of this sort of women, who are
altogether a prey to the desire of dominion, can remain firm in
their positive humors even to the last struggle for lire. I have
also Heard the excuses pleaded by such women (mulieres) for
entering upon the exercise of this art ; in which they urged that
they would not have done so unless they had foreseen supreme
contempt and future rejection, and consequent ruin on their
part, if they should be subdued by their husbands : and that thus
they had taken up these their arms from necessity. To this
excuse they add this admonition for the men ; to leave their
wives their own rights, and while they are in alternations of cold,
not to consider them as beneath their maid-servants : they said
also that several of their sex, from their natural timidity^ are
not in a state of exercising the above art ; but I added, from
their natural modesty. From the above consideraticns it may
HOW be known what is meant by infernal marriages in the world
239
293 292 CONJTOIAL LOVE
between persons who interiorly are the most inveterate enemies,
and exteriorly are like the most attached friends.
# * # # * *
293. To the above I will add TWO MEMORABLE RELATIONS.
FIRST. Some time ago as I was looking through a window to
the east, I saw seven women sitting in a garden of roses at a cer-
tain fountain, and drinking the water. I strained my eye-sight
greatly to see what they were doing, and this effort of mine
affected them ; wherefore one of them beckoned me, and I im-
mediately quitted the house and came to them. "When 1 joined
them, I courteously inquired whence they were. They said,
" We are wives, and are here conversing respecting the delights
of eonjugial love, and from much consideration we conclude, that
til-ay are also the delights of wisdom." This answer so delighted
my mind (ammum\ that I seemed to be in the spirit, and thence
in perception more interior and more enlightened than on any
former occasion ; wherefore I said to them, " Give me leave to
propose a few questions respecting those satisfactions*" On their
consenting, I asked, " How do you wives know that the delightn
of conjugial love are the same as the delights of wisdom ?"
They replied, " We know it from the correspondence of our hus-
bands' wisdom with onr own delights of conjugial love ; for the de-
lights of this love with ourselves are exalted and diminished and
altogether qualified, according to the wisdom of our husbands,"
On hearing this, I said, " I know that you are affected by the agree-
able conversation of your husbands and their cheerfulness of
mind, and that you derive thence a bosom delight; but I am
surprised to hear you say, that their wisdom produces this effect ;
but tell me what is wisdom, and what wisdom [produces this
effect]?" To this the wives indignantly replied, " Do you suppose
that we do not know what wisdom is, and what wisdom [pro-
duces that effect], when yet we are continually reflecting upon it
as in our husbands, and learn it daily from their mouths ? For
we wives think of the state of our husbands from morning to
evening; there is scarcely an hour in the day, in which our
intuitive thought is altogether withdrawn from tliem, or is absent ;
on the other hand, our husbands think very little in the day
respecting our state ; hence we know what wisdom of theirs it is
that gives us delight. Our husbands call that wisdom spiritual
rational, and spiritual moral. Spiritual rational wisdom, they
saj r , is of the understanding and knowledges, and spiritual moral
wisdom of the will and life ; but these they join together and
make a one, and insist that the satisfactions of this wisdom are
transferred from their minds into the delights in our bosoms, and
from our bosoms into theirs, and thus return to wisdom their
origin." I then asked, " Do you know anything more respect-
ing the wisdom of your husbands which gives you delight?"
240
AND ITS CHASTE DELIGHTS. 293
They said, "We do. There is spiritual wisdom, and thence
rational and moral wisdom. Spiritual wisdom is to acknowledge
the Lord the Saviour as the God of heaven and earth, and from
Him to procure the truths of the church, which is effected by
means of the Word and of preachings derived therefrom, whence
comes spiritual rationality ; and from Him to live according to
those truths, whence comes spiritual morality. These two our
husbands call the wisdom which in general operates to produce
love truly conjugial. We have heard from them also that the
reason^ of this is, because, by means of that wisdom, the inte-
riors of their minds and thence of their bodies are opened, whence
there exists a free passage from first principles even to last for
the stream of love ; on the flow, sufficiency, and virtue of which
conjugial love depends and lives. The spiritual rational and
moral wisdom of our husbands, specifically in regard to marriage,
has for its end and object to love the wife alone, and to put awav
all concupiscence for other women ; and so far as this is effected,
BO far that love is exalted as to degree, and perfected as to
quality ; and also so far we feel more distinctly and exquisitely
the delights in ourselves corresponding to the delights of the
affections and the satisfactions of the thoughts of our husbands."
I Inquired afterwards, whether they knew how communication is
effected. They said, " In all conjunction by love there must be
action, reception, and reaction. The delicious state of our love
is acting or action, the state of the wisdom of our husbands is
recipient or reception, and also is reacting or reaction according
to perception ; and this reaction we perceive with delights in the
breast according to the state continually expanded and prepared
to receive fhose things which in any manner agree with the
virtue belonging to our husbands, thus also with the extreme
state of love belonging to ourselves, and which thence proceed."
They said further, "Take heed lest by the delights which we
have mentioned, you understand the ultimated delights of that
love : of these we never speak, but of our bosom delights, which
always correspond with the state of the wisdom of our husbands.''
After this there appeared at a distance as it were a dove flying
with the leaf of a tree in its mouth: biit as it approached,
instead of a dove I saw it was a little boy with a paper in hi?
hand : on coming; to us he held it out to me, and said, " Read
it before these Maidens of the fountain." I then read as follows,
" Tell the inhabitants of your earth, that there is a love truly
conjugial having myriads of delights, scarce any of which are
as yet known to the world ; but they will be known, when tho
church betroths herself to her Lord, and is married." I then
asked, "Why did the little boy call you Maidens of the fountain I J|
They replied, "We are'called mafdens when we sit at this foun-
tain ; because we are affections of the truths of the wisdom of
our husbands, and the affection of truth is called a maiden ; a
241
J93, 294 OOKJUGIAI LOVE
fountain also signifies the true of wisdom, and the bed of roses,
on which we sit, the delights thereof." Then one of the seven
wove a garland of roses, and sprinkled it with water of the
fountain, and placed it on the boy's cap round his little head,
and said, "Eeceive the delights of intelligence; know .that a
cap signifies intelligence ; and a garland from this rose-bed de-
lights/' The boy thus decorated then departed, and again
appeared a distance like a flying dove, but now with a coronet
on his, head.
291i' THE SECOND MEMORABLE BELATION. After some days
I again saw the seven wives in a garden of roses, but not in trie
same as before. Its magnificence was such as I had never before
seen : it was round, and the roses in it formed as it were a rair
bow. The roses or flowers of a purple color formed its outer-
most circle, others of a yellow golden color formed the next
interior circle, within this were others of a bright blue, and the
inmost of a shining green ; and within this rainbow rose-bed was
a small lake of limpid water. These seven wives, who were
called the Maidens of the fountain, as they were sitting there
seeing me again at the window, called me to them ; and when
I was come' they said, "Did you ever see anything more beau-
tiful upon the earth ?" I replied, "Never." They then said,
'* Such scenery is created instantaneously by the Lord, and re-
presents something new on the earth ; for every thing created by
4 he Lord is representative : but what is this 1 tell, if you can :
we say it is the delights of conjugial love." On hearing this, J
said, u What ! the delights of conjugial love, respecting which
you before conversed with so much wisdom and eloquence I
After I had left you, I related your conversation to some wives
in our country, and said, * I now know from instruction that you
have bosom delights arising from your conjugial love, which you
can communicate to your husbands according to their wisdom,
and that on this account you look at your husbands with the eyes
of your spirit from morning to evening, and study to bend and
draw their minds (animos) to become wise, to the end that you
may secure those delights.' I mentioned also that by wisdom
you understand spiritual rational and moral wisdom, and in re-
gard to marriage,* the wisdom to love the wife alone, and to put
away all concupiscence for other women : but to these things tne
wives of our country answered with laughter, saying, " what is
all tins but mere idle talk ? "We do not know what conjugia
love is. If our husbands possess any portion of it, still we do
not ; whence then come its delights to us ? yea, in regard to
wh&t you call ultimate delights, we at times refuse them with
violence, for they are unpleasant to us, almost like violations ;
and you will sec, if you attend to it, na sign of such love in our
faces: wherefore you are trifling or jesting, if you also assert,
with those seven wives, that we think of our husbands from
242
JUTD ITS CHASTE DELIGHTS. 29*
morning to evening, and continually attend to their will and
pleasure in order to catch from them such delights. 5 I have re-
tained thus n uch of what they said, that I might relate it to you ;
since it is repugnant, and also in manifest contradiction, to what
I heard from you n^ar the fountain, and which 1 so greedily
imbibed and believed," To this the wives sitting in the rose
garden replied, "Friend, you know not the wisdom and prudence
of wives ; for they totally hide it from the men, and for no other
end than that they may be loved ; for every man who is not spi-
ritually but only naturally rational and moral, is cold towards
his wife; and the cold lies concealed in his inmost principles.
This is exquisitely and acutely observed by a wise and prudent
wife ; who so far conceals her conjugial love, and withdraws it
into her bosom, and there hides it so deeply that it does not at
all appear in her face, in the tone of her voice, or in her be-
behaviour. The reason of this is, because so far as it appears, so
far the conjugial cold of the man diffuses itself from the inmost
principles of his mind, where it resides, into its ultimates, and
occasions in the body a total coldness, and a consequent endea-
vour to separate from bed and chamber/' I then asked, "Whence
arises that which you call conjugial cold ?" They replied, " From
the insanity of the men in regard to spiritual things ; and every
one who is insane in regard to spiritual things, in his inmost
principles is cold towards his wife, and warm towards harlots ;
and since conjugial love and adulterous love are opposite to each
other; it follows that conjugial love becomes cold when illicit love
is warm ; and when cold prevails with the man, he cannot endure
any sense of love, arid thus not any allusion thereto, from his
wife ; therefore the wife so wisely and prudently conceals that
love ; and so far as she conceals it by denying and refusing it, so
far the man is cherished and recruited by the influent meretricious
sphere. Hence it is, that the wife of such a man has no bosoin
delights such as we have, but only pleasures, which, on the part
of the man, ought to be called the pleasures of insanity, be-
cause they are the pleasures of illicit love. Every chaste wife
loves her husband, even if he be unchaste j but since wisdom is
alone recipient of that love, therefore she exerts all her endea*
vours to turn his insanity into wisdom, that is, to prevent his
lusting after other wo men besides herself. This she does by a
thDusand methods, being particularly cautions lest any of them
should be discovered by the man ; for she is well aware that love
cannot be forced, but that it is insinuated in freedom ; wherefore
it is given to women to know from the sight, the hearing, and
the touch, every state of the mind of their husbands; but on.
tJie other hand it is not given to the men to know any state of
the mind of their wives. A chaste wife can look at her husband
with au austere countenance, accost him with a harsh voice, and
also be angry and quarrel, and yet in her heart cherish a soft aud
243
S94r, 295 CONJUttlAJL LOVE
tender Jove towards him ; bnt such anger and dissimulation hare
for their end wisdom, and thereby the reception of love with the
husband : as is manifest from the consideration, that she can be
reconciled in an instant. Besides, wives use such means of con-
cealing the love implanted in their inmost heart, with a view to
prevent conjugial cold bursting forth with the man, and extin-
guishing the fire of his adulterous heat, and thus converting him
from green wood into a dry stick." When the seven wives had
expressed these and many more similar sentiments, their husbands
came with clusters of grapes in their hands, some of which were
of a delicate, and some of a disagreeable flavor ; upon which
the wives said, "Why have you also brought bad or wild grapes?"
The husbands replied, " Because we perceived in our souls, with
which yours are united, that you were conversing with that man
respecting love truly conjugial, that its delights are the delights
of wisdom, and also respecting adulterous love, that its delights are
the pleasures of insanity. The latter are the disagreable or wild
grapes ; the former are those of delicate flavor. 35 They confirmed
what their wives had said, and added that, " in externals, the
pleasures of insanity appear like the delights of wisdom, but not
BO in internals ; just like the good and bad grapes which we have
brought ; for both the chaste and the unchaste have similar wis-
dom in externals, but altogether dissimilar in internals." After
this the little boy came again with a piece of paper in his hand,
and held it out to me, saying, " Bead this ;" and I read as
follows; "Know that the delights of conjugial love ascend to
the highest heaven, and both in the way thither and also there,
unite with the delights of all heavenly loves, and thereby enter
into thtiir happiness, which endures for ever ; because the delights
of that love are also the delights of wisdom : and know also,
that the oleasures of illicit love descend even to the lowest hell,
and, both in the way thither and also there, unite with the
pleasures of all infernal loves, and thereby enter into their un-
happiness, which consists in the wretchedness of all heart-delights ;
because the pleasures of that love are the pleasures of insanity."
After this the husbands departed with their wives, and accom-
panied the little boy as far as to the way of his ascent into hea-
ven ; and they knew that the society from which he was sent was
a society of tne new heaven, with which the new church in the
world \4ili be conjoined.
ON BETBOTHINGS AND NUPTIALS
295. THE subject of betrothings and nuptials, and also of
the rites and ceremonies attending them, is here treated of prin-
cipally from the reason of the understanding; for the object of
244
Aim ITS CHASTE DELIGHTS. 298
tins book is that the reader may see truths rationally, and thereby
give his consent, for thus his spirit is convinced ; and those
things in which the spirit is convinced, obtain a place above
those which, without consulting reason, enter from authority
and the faith of authority ; for the latter enter the head no
further than into the memory, and there mix themselves with
fallacies and falses ; thus they are beneath the rational things of
the understanding. From these any one may seem to converse
rationally, but he will converse preposterously ; for in such case
he thinks as a crab walks, the sight following the tail : it is
otherwise if he thinks from the understanding ; for then the
rational sight selects from the memory whatever is suitable,
whereby it confirms truth viewed in itself. This is the reason
why in this chapter several particulars are adduced which are
established customs, as that the right of choice belongs to the
men, that parents ought to be consulted, that pledges are to be
given, that the conjugial covenant is to be settled previous to
the nuptials, that it ought to be performed by a priest, also that
the nuptials ought to be celebrated ; besides several other par-
ticulars, which are here mentioned in order that every one may
rationally see that such things are assigned to conjugial love, as
requisite to pi'ompte and complete it. The articles into which
this section is divided are the following ; I. The right of choice
belongs to the man, and not to the woman. II. The man ought
to court and intreat the woman respecting marriage with him^
and not the woman the man. III. The woman ought to consult
her parents, or those who are in the place of parents^ and then
deliberate with herself, before she consents. I v . After a declara-
tion of consent^ pledges are to be given.' V. Consent is to be
secure and estabhshedby solemn betrothing. VI. By betrothing,
each party is prepared for conjugial love. VII. Ey betrothing ',
the mind of the one is united to the mind of the other, so as to
effect a marriage of the spirit previous to a marriage ofthebody.
V III. This is the case withthose who think chastely of marriages:
but it is otherwise with those who think unchastely of them. I3L
Within the time of betrothing, it is not allowable to be connected
corporeally. X. When the time of betrothing is completed^ the
nuptials ought to taTce place* XI. Previous to the celebration of
the nuptials ) the conjiwial covenant is to be ratified in the presence
of witnesses. XII. The marriage is to be consecrated by a priest.
Alii, The nuptials are to be celebrated with festivity. XIV.
After the nuptials, the marriage of the spirit is made also the
marriage of fhe body, and thereby a full marriage. XV. Such
is the order of Conjugial love with its modes from its first heat to
itsfi/rst torch. XTVL Conjugial love precipitated without order
and the modes thereof ^ bivrns up the marrows and is consumed.
XVII. The states of the minds of each of the parties proceeding
in successive order, flow into the state of marriage ; nevertheless
245
295 297 CONJUGIAL LOVE
m one manner with the spiritual andin another with the natural.
XYII1 There are successive and simultaneous orders, and the
latter is from the former and according to it. We proceed to an
explanation of each article.
296. THE EIGHT OF CHOICE BELONGS TO THE MAN, AND
NOT TO THE WOMAN. This is because the man is born to be
understanding, but the woman to be love ; also because with the
men there generally prevails a love of the sex, but with the
women a love of one of the sex ; and likewise because it i's not
unbecoming for men to speak openly about love, as it is for
women ; nevertheless women have the right of selecting one of
their suitors. In regard to the first reason, that the right of
choice belongs to the men, because they are born to understand-
ing, it is grounded in the consideration that the understanding
tan examine agreements and disagreements, and distinguish
them, and from judgement choose that which is suitable : it is
otherwise with the women, because they are born to love, and
therefore have no such discrimination ; and consequently their
determinations to marriage would proceed only from the inclina-
tions of their love; if they have the skill of distinguishing
between men and men, still their love is influenced by appear-
ances. In regard to the other reason, that the right of choice
belongs to the men, and not to the women, because with men
there generally prevails a love of the sex, and with women a love
of one of the sex, it is grounded in the consideration, that
those in whom a love of the sex prevails, can freely look around
and also determine : it is otherwise with women, in whom is
implanted a love for one of the sex. If you wish for a proof of
this, ask, if you please, the men you meet, what their sentiments
are respecting monogamical and polygamical unions ; and you
will seldom meet one who vnll not reply in favor of the poly-
gamical ; and this also is a love of the sex : but ask the women
their sentiments on the subject, and almost all, except the vilest
of the sex, will reject polygamioal unions ; from which considera-
tion it follows, that with the women there prevails a. love of one
of the sex, thus conjugal love. In regard to the third reason,
that it is not unbecoming for men to speak openly about love,
whereas it is for women, it is self-evident ; hence also it follows,
hat declaration belongs to the men, and therefore so does choice.
That women have the right of selecting in regard to their suitors,
is well known ; but this species of selection is confined and
limited, whereas that of the men is extended and unlimited.
297. II. THE MAN OUGHT TO OOTJBT AND IOTRKAT THE
WOMAN RESPECTING MABBIAGTS WITH HIM, AND NOT THE WOMAN
THE MAN. This naturally follows the right of choice ; and
besides, to court and intreat women respecting marriage is in
itself honorable and becoming for men, but not for women. If
women were to court and entreat the men, they would not only
246
AND ITS CHASTE DELIGHTS. 297 200
be blamed, but, after intreaty, they would be reputed as vile, or
after marriage as libidinous, with whom there wouM be no asso-
ciation but what was cold and fastidious; wherefore marriages
would thereby be converted into tragic scenes. Wives also take
it as a compliment to have it said of them, that being conquered
as it were, they yielded to the pressing intreaties of the men.
Who does not foresee, that if the women courted the men, they
would seldom be accepted? They would either be indignantly
rejected, or be enticed to lasciviousness, and also would dishonor
their modesty. Moreover, as was shewn above, the men have
not any innate love of the sex ; and without love there is no
interior pleasantness of life: wherefore to exalt theirlife by that
love, it is incumbent on the men to compliment the women ;
courting and intreating them with civility, courtesy, and humility,
respecting this sweet addition to their life. The superior come-
liness of the female countenance, person, and manners, above
tlrat of the men, adds itself as a proper object of desire.
298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS,
OR THOSE WHO ARE IN THE PLACE OF PARENTS, AND THEN
DELIBERATE WITH HERSELF, BEFORE SHE CONSENTS. The reaSOQ
why parents are to be consulted is, because they deliberate from
judgement, knowledge, and love ; from^W^mm^because they
are in an advanced age, which excels in judgement, and discerns
what is suitable and unsuitable : from knowledge, in respect to
both the suitor and their daughter; in respect to the suitor they
procure information, and in respect to their daughter they already
know ; wherefore they conclude respecting both with united dis-
cernment : from love, because to consult the good of their
daughter, and to provide for her establishment, is also to consult
and provide for their own and for themselves.
299. The case would be altogether different, if the daughter
consents of herself to her urgent suitor, without consulting her
parents, or those who are in their place; for she cannot from
judgement, knowledge, and love, make a right estimate of the
matter which so deeply concerns her future welfare : she cannot
fromjitdgement, because she is as yet in ignorance as to conjugial
life, and riot in a state of comparing reasons, and discovering
the morals of men from their particular tempers; nor from
knowledge, because she knows few things beyond the domestic
concerns of her parents and of some of her companions ; and is
unqualified to examine into such things as relate to the family
and property of her suitor : nor fromlove, because with daughter*
in their first marriageable age, and also afterwards, this is Ted by
the concupiscences originating in the senses, and not as yet by
the desires originating in a refined mind. The daughte-r ought
nevertheless to deliberate on the matter with herself, before she
consents, lest she should ba led against her will to form a coa-
247
299 301 CONJUGIAI TX>VE
nection with a man wliom she does not love ; for by so doing,
consent on her part would be wanting ; and jet it is consent that
constitutes marriage, and initiates the spirit into conjugal love;
and consent against the will, or extorted, does not initiate the
spirit, although it may the body ; and thus it converts chastity,
which resides in the spirit, into lust ; whereby conjngial love in
its first warmth is vitiated.
800. IV. AFTEB A DECLARATION OF CONSENT, PLEDGES ARB
TO BE GIVEN. By pledges we mean presents, which, after con-
sent, are confirmations, testifications, first favors, and gladnesses.
Those presents are confirmations^ because they are certificates of
consent on each side ; wherefore, when two parties consent to
anything, it is customary to say, " Give me"a token ;" and of
two, who have entered into a marriage-engagement, and have
secured it by presents, that they are pledged, thus confirmed.
They are testifications^ because those pledges are continual visible
witnesses of mutual love ; hence also they are memorials thereof;
especially if they be rings, perfume-bottles or boxes, and ribbons,
which are worn in sight. In such things there is a sort of
representative image of the minds (animornm) of the bridegroom
and the bride. Those pledges sure first favors, because conjugial
love engages for itself everlasting favor ; whereof those gifts are
the first fruits. That they are the gladnesses of love, is well
known, for the mind is exhilarated at the sight of them ; and
because love is in them, those favors are dearer and more precious
than any other gifts, it being as if their hearts were in them.
As those pledges are securities of conjugial love, therefore pre-
sents after consent were in use with the ancients ; and after
accepting such presents the parties were declared to be bride-
groom and bride. But it is to be observed that it is at the
pleasure of the parties to bestow those presents either before or
after the act of betrothing ; if before, they are confirmations and
testifications of consent to betrothing; if after it, they are also
confirmations and testifications of consent to the nuptial tie.
301. V. CONSENT is TO BE SECURED AND ESTABLISHED BY
SOLEMN BETKOTHING. The reasons for betrothings are these : 1.
That after betrothing the souls of the two parties may mutually
incline towards each other. 2. That the universal love for the
sex may be determined to one of the sex. 3. That the interior
affections may be mutually known, and by applications in the
internal cheerfulness of love, may be conjoined. 4, That the
spirits of both parties may enter into marriage, and be more and
more consociated. 4 That thereby conjugial love may advance
regularly from its first warmth even to the nuptial fiame. Con-
sequently. 6. That conjugial love may advance and grow up in
iust order from its spiritual origin. The state of betrothing may
be compared to the state of spring before summer ; and the
internal pleasantness of that state to the flowering of trees before
248
AJSD ITS CHASTE DELIGHTS. 301 304
fructification. As the beginning and progressions of conjugial
love proceed in order for the sake of their influx into the effective
love, which commences at the nuptials, therefore, there are ako
betrothings in the heavens.
302. Y I. BY BETROTHING BACH PARTY IS PREPARED FOB-
CONJUGIAL LOVE. That the mind or spirit of one of the parties
is by betrothing prepared for union with the mind or spirit of
the other, or what is the same, that the love of the one is pre-
pared for union with the love of the other, appears from the
arguments just adduced. Besides which it is to be noted, that
on love truly conjngial is inscribed this order, that it ascends
and descends ; it ascends from its first heat progressively upwards
towards the souls of the parties, with an endeavour to effect their
conjunction, and this by continual interior openings of their
minds ; and there is no love which strives more intensely to effect
such openings, or which is more powerful and expert in opening
the interiors of minds, than conjugial love ; for the soul of each
of the parties intends this : but at the same moments in which
that love ascends towards the soul, it descends also towards the
body, and thereby clothes itselfl It is however to be observed,
that conjugial love is such in its descent as it is in the height to
which it ascends : if it ascends high, it descends chaste ; but if
not, it descends unchaste : the reason of this is, because the
lower principles of the mind are unchaste, but its higher are
chaste ; for the lower principles of the mind adhere to the body,
but the higher separate themselves from them : but on this
subject see further particulars below, n. 305. Fz*om these few
considerations it may appear, that, by betrothing, the mind of
each of the parties is prepared for conjugial love, although in a
different manner according to the affections.
303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO
THE MIND OF THE OTHER, SO AS TO EFFECT A MARRIAGE OF THE
SPIRIT, PREVIOUS TO A MARRIAGE OF THE BODY. As this follows
of consequence from what was said above, n. 301, 302, we shall
pass it by, without adducing any further confirmations from
reason.
304. YIIL THIS is THE CASE WITH THOSE WHO THINK
CHASTELY OF MARRIAGES J BUT IT. IS OTHERWISE WITH THOSE WHO
THINK UNOHASTELY OF THEM. With the chaste, that is, with
those who think religiously of marriages, the marriage of the
spirit precedes, and that of the body is subsequent; and these
are those with whom love ascends towards the soul, and from its
height thence descends ; concerning whom see above, n. 302.
The souls of such separate themselves from the unlimited love for
the sex, and devote themselves to one, with whom they look for
an everlasting and eternal union and its increasing blessednesses,
as the cherishers of the hope which continually recreates theii
mind : but it is quite otherwise with the unchaste, that is, with
248
804:, 305 CONJTTGIAL LOVE
those who do not think religiously of marriages and their holl
ness. With these there is a-* marriage of the body, but not of
the spirit : if, during the state of betrothment, there be any
appearance of a marriage of the spirit, still, if it ascends by an
elevation of the thoughts concerning it, it nevertheless falls back
again to the concupiscences which arise from the flesh in the
will ; and thus from the unchaste principles therein it precipitates
itself into the body, and defiles the ultimates of its love with an
alluring ardor ; and as, in consequence of this ardor, it was in
the beginning all on fire, so its fire suddenly goes out, and passes
off into the cold of winter ; whence the failing [of power] is
accelerated. The state of betrothing with such scarcely answers
any other purpose, than that they may fill their concupiscences
with lasciviousness, and thereby contaminate the conjugial prin-
ciple of love.
305. IX. WITHIN THE TIME OF BETBOTHING IT is HOT
ALLOWABLE TO BE CONNECTED COKPOKEALLY ; for thus the 01'der
which is inscribed on conjugial love, perishes. For in human
minds there are three regions, of which the highest is called the
celestial, the middle the spiritual, and the lowest the natural.
In this lowest man is born ; but he ascends into the next above
it, the spiritual, by a life according to the truths of religion,
and into the highest by the marriage of love and wisdom. In
the lowest or natural region, reside all the concupiscences of evil
and lasciviousness ; but in the superior or spiritual region, there
are no concupiscences of evil and lasciviousness ; ior man is
introduced into this region by the Lord, when he is re-born ; but
in the supreme or celestial region, there is conjugial chastity in
its love : into this region a man is elevated by the love of uses ;
and as the most excellent uses are from marriages, he is elevated
into it by love truly conjugial. From these few considerations,
it may be seen that conjugial love, from the first beginnings of
its warmth, is to be elevated out of the lowest region into a
superior region, that it may become chaste, and that thereby
from a chaste principle it may be let down through the middle
and lowest regions into the body ; and when this is the case, this
lowest region is purified from all that is unchaste by this de-
scending chaste principle : hence the ultimate of that love be-
comes also chaste. Now if the successive order of this love is
precipitated by connections of the body before their time, it fol-
lows, that the man acts from the lowest region, which is by
birth unchaste ; and it is well known, that hence commences and
arises cold in regard to marriage, and disdainful neglect in regard
to a married partner. Nevertheless events of various kinds take
place in consequence of hasty connections ; also in consequence
of too long a delay, and too quick a hastening, of the time of
betrothing; but these, from their number and variety, can hardly
be adduced.
250
AND ITS CHASTE DELIGHTS. 306, 807
306 X. WHEN THE TIME OF BETROTHING is COMPLETED,
THE NUPTIALS OUGHT TO TAKE PLACE. There are some cus
tomarv rites which are merely formal, and others which at the
same time are also essential : among the latter are nuptials ; and
that they are to be reckoned among essentials, which are to be
manifested in the customary way, and to be formally celebrated,
is confirmed by the following reasons : 1. That nuptials consti-
tute the end of the foregoing state, into which the parties were
introduced by betrothing, which principally was a state of the
spirit, and the beginning of the following state, into which they
are to be introduced by marriage, which is a state of the spirit
and body together; for the spirit then enters into the body, and
there becomes active: wherefore on that day the parties put off
the state and also the name of bridegroom and bride, and put on
the state and name of married partners and consorts. 2. That
nuptials are an introduction and entrance into a new state, which
is that a maiden becomes a wife, and a young man a husband,
and both one flesh ; and this is effected while love by ultimates
unites them. That marriage actually changes a maiden into a
wife, and a young man into a husband, was proved in the former
part of this work ; also that marriage unites two into one human
form, so that they are no longer two but one flesh. 3. That
nuptials are the commencement of an entire separation of the
love of the sex from conjugial love, which is effected while, by a
full liberty of connection, the knot is tied by which the love of
the one is devoted to the love of the other. 4. It appears as if
nuptials were merely an interval between those two states,
and thus that they are mere formalities which may be omitted :
but still there is also in them this essential, that the new state
above-mentioned is then to be entered upon from covenant, and
that the consent of the parties is to be declared in the presence
of witnesses, and also to be consecrated by a priest ; besides other
particulars which establish it. As nuptials contain in them essen-
tials, and as marriage is not legitimate till after their celebra-
tion, therefore also nuptials are celebrated in the heavens ; see
above, n. 21, and also, n. 27 41.
307. XL PREVIOUS TO. THE CELEBRATION OF THE NUP-
TIALS, THE CONJUGIAL COVENANT IS TO BE RATIFIED IN THE
PRESENCE OF WITNESSES. It is expedient that the conjugial
covenant be ratified before the nuptials are celebrated, in order
that the statutes and laws of love truly conjugial may be known,
and that they may be remembered after the nuptials ; also that
the minds of the parties may be bound to just marriage : for after
some introductory circumstances of marriage, the state which
preceded betrothing returns at times, in which state remem-
brance fails and forgetfulness of the ratified covenant ensues ;
yea, it may be altogether effaced by the allurements of the
unchaste to criminality: and if it is then recalled into the
251
307 310 OONJTTGIAL LOVE
memory, it is reviled: but to preven; these transgressions,
society has taken upon itself the protection of that covenant,
and has denounced penalties on the breakers of it. In a word,
the ante-nuptial covenant manifests and establishes the sacred
decrees of love truly conjugial, and binds libertines to the obser-
vance of them. Moreover, by this covenant, the right of pro-
pagating children, and also tlie right of ^ the children to inherit
the goods of their parents, become legitimate.
308. XII. MARRIAGE is TO BE CONSECRATED BY A PSIEST,
The reason of this is, because marriages, considered in them-
selves, are spiritual, and thence holy; for they descend from the
heavenly marriage of good and truth, and things conjugial
correspond to the divine marriage of the Lord and the church ;
and hence they are from the Lord himself, and according to tho
state of the church with the contracting parties. Now, as the
ecclesiastical order on the earth administer the things which re-
late to the Lord's priestly character, that IP, to his love, and
thus also those which relate to blessing, it is expedient that
marriages be consecrated by his ministers ; and as they are
then the chief witnesses, it is expedient that the consent of the
parties to the covenant be also heard, accepted, confirmed, and
thereby established by them.
309. XIII. THE NUPTIALS ARE TO BE CELEBRATED WITH
FESTIVITY. The reasons are, because ante-nuptial love, which
was that of the bridegroom and the bride, on this occasion de-
scends into their hearts, and spreading itself thence in every
direction into all parts of the body, the delights of marriage are
made sensible, whereby the minds of the parties are led to fes-
tive thoughts and also let loose to festivities so far as is allowa-
ble and becoming ; to favor which, it is expedient that the
iestivities of their minds be indulged in company, and they them-
nelves be thereby introduced into the joys of conjugial love.
310. XIV. AFTER THE NUPTIALS, THE MARRIAQ-E OF THE
SPIRIT IS MADE ALSO THE MARRIAGE OF THE BODY, AND
THEREBY A Fuix MARRIAGE. All things which a man does in the
body, flow in from his spirit ; for it is well known that the mouth
does not speak of itself, but that it is the thinking principle of
the mind which speaks by it ; also that the hands do not act and
the feet walk of themselves, but that it is the will of the mind
which performs those operations by them ; consequently, that
the mind speaks and acts by its organs in the body : hence it is
evident, that such as the mind is, such are the speech of the
mouth and the actions of the body. From these premises it
follows as a conclusion that the mind, by a continual influx,
arranges the body so that it may act similarly and simultaneously
with itself; wherefore the bodies of men viewed interiorly are
merely forms of their minds exteriorly organized to effect the
purposes of the soul These things are premised, in order that
252
AN1 ITS CHASTE DELIGHTS. 310, 311
it may be perceived why the minds or spirits are first to be
united as by marriage, before they are also further united in the
body $ namely, that while the marriages become of the body,
they may also be marriages of the spirit ; consequently, that
married partners may mutually love each other from the spirit,
and thence from the body. From this ground let us now take a
view of marriage. When conjugial love unites the minds of two
persons, and forms them into a marriage, in such case it also
unites and forms their bodies into a marriage ; for, as we have
said, the form of the mind is also interiorly the form of the
body ; only with this difference, that the latter form is outwardly
organized to effect that to which the interior form of the body is
determined by the mind. But the mind formed from conjugial
love is not only interiorly in the whole body, round about in
ever/ part, but moreover is interiorly in the organs appropriated
to generation, which in their region are situated beneath the
other regions of the body, and in which are terminated the forms
of the mind with those who are united in conjugial love: con
sequently the affections and thoughts of their minds are deter-
mined thither ; and the activities of such minds differ in this
respect from the activities of minds arising from other loves,
that the latter loves do not reach thither. The conclusion
resulting from these considerations is, that such asconjugial love
is in the minds or spirits of two persons, such is it interiorly in
those its organs. iJut it is sell-evident that a marriage of the
spirit after the nuptials becomes also a marriage of the body,
thus a full marriage, consequently, if a marriage in the spirit is
chaste, and partakes of the sanctity of marriage, it is chaste also,
and partakes of its sanctity, when it is in its fulness in the body ;
and the case is reversed if a marriage in the spirit is unchaste.
811. XV. SUCH IS THE OEDER OF COtfJUaiAL LOVE WITH
ITS MODES FKOM ITS FIRST HEAT TO ITS FJORST TOJBOH. It IS
said from its first heat to its first torch, because vital heat is love,
and conjugial heat or love successively increases, and at length
as it were into a flame or torch. We have said " to its first
torch," because we mean the first state after the nuptials, when
that love burns ; but what its quality becomes after this torch,
in the marriage itself, has been described in the preceding chap-
ters ; but in this part we are explaining its order from the be-
ginning of its career to this its first goal. That all order proceeds
from first principles to last, and that the last become the first of
gome following order, also that all things of the middle order
are the last of a prior and the first of a following order, and that
thus ends proceed continually through causes into effects, mav be
sufficiently confirmed and illustrated to the eye of reason Irom
what is known and visible in the world ; but as at present we are
treating only of the order in which love proceeds from its first
starting-place to its goal, we shall pass by such confirmation and
253 *
311 313 OGNJFCHAL LOVE
illustration, and only observe on this subject, that such as the
order of this love is from its first heat to its first torch, such it
is in general, and such is its influence in its progression after-
wards ; for in this progression it unfolds itself, according to the
quality of its first heat : if this heat was chaste, its chasteness
is strengthened as it proceeds ; but if it was unchaste, its un-
chasteness increases as it advances, until it is deprived of all
that chasteness which, from the time of betrothing, belonged to it
from without, but not from within.
312. XVI. CONJU0IAL LOVE PEECIPITATED WITHOUT OBDER
AND THE MODES THEREOF, BUBNS UP THE MAEBOWS AND IS CON-
SUMED. So it is said by some in the heavens ; and by the
marrows they mean the interiors of the mind and body. The
reason why these are burnt up, that is, consumed, by precipitated
conjugial love is, because that love in such case begins from a
flame which eats up and corrupts those interiors, in which as in
its principles conjugial love should reside, and from which it
should commence. This comes to pass if the man and woman
without regard to order precipitate marriage, and do not look to
the Lord, and consult their reason, but reject betrothing and
comply merely with the flesh : from the ardor of which, if that
love commences, it becomes external and not internal, thus not
conjugial ; and such love may be said to partake of the shell, not of
the kernel ; or may be called fleshly, lean, and dry, because emptied
of its genuine essence. See more on this subject above n 305.
313. XVII. THE STATES OF THE MINDS OF EACH OF THK
PASTIES PBOCEEDING IN SUCCESSIVE OBDEB, FLOW INTO THE
STATE OF MABBIAGE; NEVEBTHELESS IN ONE MANNEB WITH THE
SPIBITUAL AND IN ANOTHEB WITH THE NATUBAL. That the last
state is such as that of the successive order from which it is
formed and exists, is a rule, which from its truth must be
acknowledged by the learned ; for thereby we discover what
influx is, and what it effects. By influx we mean all that which
precedes, and constitutes what follows, and by things fol-
lowing in order constitutes what is last; as all that which
precedes with a man, and constitutes his wisdom; or all that
which precedes with a statesman, and constitutes his political
skill ; or all that which precedes with a theologian, and consti-
tutes his erudition ; in like manner all that which proceeds from
infancy, and constitutes a man ; also what proceeds in order from
a seed and a twig, and makes a tree, and afterwards what pro-
ceeds from a blossom, and makes its fruit ; in like manner all
that which precedes and proceeds with a bridegroom and bride,
and constitutes their marriage: this is the meaning of influx.
That all those things which precede in minds form series, which
collect together, one next to another, and one after another, and
that these together compose a last or ultimate, is as yet unknown
in the world ; but as it is a truth from heaven, i<* is here adduced:
254:
AND ITS CHASTE DELIGHTS. 313, 814
for it explains what influx effects, and what is the quality of the
last or ultimate, in which the above-mentioned series successively
formed co-exist. From these considerations it may be seen that
the states of the minds of each of the parties proceeding in
successive order flow into the state of marriage. But married
partners after marriage are altogether ignorant of the successive
things which are insinuated into, and exist in their minds (animis)
from things antecedent ; nevertheless it is those things which
give form to conjugial love, and constitute the state of their
minds ; from which state they act the one with the other. The
reason why one state is formed from one order with such as are
spiritual, and from another with such as are natural, is, because
the spiritual proceed in a just order, and the natural in an unjust
order ; for the spiritual look to the Lord, and the Lord provides
and leads the order ; whereas the natural look to themselves,
and thence proceed in an inverted order ; wherefore with the
latter the state of marriage is inwardly full of unchasteness ; and
as that unchasteness abounds, so does cold ; and as cold abounds
'go do the obstructions of the inmost life, whereby its vein is
closed and its fountain dried.
314, XVIII. THEEE ABB SUCCESSIVE AND SIMULTANEOUS
ORDER, AND THE LATTER 18 FROM THE FORMER AND ACCORDING
TO IT. This is adduced as a reason tending to confirm what
goes before. It is well known that there exist what is succes-
sive and what is simultaneous ; but it is unknown that simul-
taneous order is grounded in successive, and is according to it ;
yet how things successive enter into things simultaneous, and
what order they form therein, it is very difficult to present to
the perception, since the learned are not in possession of any
ideas that can elucidate the subject ; and as the first idea respect-
ing this arcanum cannot be suggested in few words, and to treat
this subject at large would withdraw the mind from a more com-
prehensive view of the subject of conjugial love, it may suffice
for illustration to quote what we have adduced in a compendium
respecting those two orders, the successive and the simultaneous,
and respecting the influx of the former into the latter, in THK
DOCTRINE OF THE I^Tsw JERUSALEM RESPECTING- THE SACRED
SCRIPTURE, where are these words : " There are in heaven and
in the world successive order and simultaneous order. In suc-
cessive order one thing follows after another from the highest to
the lowest; but in simultaneous order one thing is next to
another from the inmost to the outermost. Successive order is
like a column with steps from the highest to the lowest ; but
simultaneous order is Iie a work cohering from the centre to the
surface. Successive order becomes in the ultimate simultaneous
in this manner ; the highest things of successive order become
the in most ofcimultaneous, and the lowest things of successive
order become the outermost of simultaneous ; comparatively as
255
314, 316 coNJuaiAL LOVE
when a column of steps subsides, it becomes a body cohering m
a plane. Thus what is simultaneous is formed from what is suc-
cessive; and this in all things both of the spiritual and of the
natural world." See n. 38, 65, of that work; and several further
observations on this subject in the ANGELIC WISDOM RESPECTING
THE DIVINE LOVE AND DIVINE WISDOM, n. 205 229. The case
is similar with successive order leading to marriage, and with
simultaneous order in marriage ; namely, that the latter is from
the former, and according to it. He that is acquainted with the
influx of successive order into simultaneous, may comprehend
tho reason why the angels can see in a man's hand all the
thoughts and intentions of his mind, and also why wives, from
their husbands' hands on their bosoms, are made sensible of
their affections ; which circumstance has been occasionally men-
tioned in the MEMORABLE RELATIONS. The reason of this is,
because the hands are the ultiinates of man, wherein the delibera-
tions and conclusions of his mind terminate, and there consti-
tute what is simultaneous: therefore also in the Word, mention
is made of a thing's being inscribed on the hands.
# * * * * *
315. To the above I shall add TWO MEMORABLE RELATIONS.
FIRST. On a certain time I saw not far from me a meteor a
cloud divided into smaller clouds, some of which were of an
azure color, gome opaque, and as it were in collision together.
They were streaked with translucent irradiations of light, which
atone time appeared sharp like the points of swords, at another,
blunt like broken swords. The streaks sometimes darted out
forwards, at others they drew themselves in again, exactly like
combatants ; thus those different colored lesser clouds appeared to
be at war together ; but it was only their manner of sporting
with each other. And as this meteor appeared at no great dis-
tance from me, I raised my eyes, and looking attentively, I saw
boys, youths, and old men, entering a house which was built of
marble, on a foundation of porphyry ; and it was over this houso
that the phenomenon appeared. Then addressing myself to one
that was entering, I asked, "What house is this ?'" He answered,
" It is a gymnasium, where young persons are initiated into vari-
ous things relating to wisdom." Oa hearing this, Lwent in with
them, being then in the spirit, that is, in a similar state with
men of the spiritual world, who are called spirits and angels ; and
lol in the gymnasium there were in front a desk, in the middle,
benches, at the sides round about, chairs, and over the entrance,
an orchestra. The desk was for the young men that were to give
answers to the problem at that time to be proposed, the benches
were for the audience, the chairs at the sides were for those who
on former occasions had given wise answers, and the orchestra
was for the seniors, who were arbitrators and judges : in the
middle of the orchestra was apulpit^ where there sat a wise inan s
ITS CHASTE DELIGHTS. 315
whom they called the head master, who proposed the problems
to which the young men gave their answers from the desk.
When all were assembled, this man arose from the pnlpit and
said, " Give an answer now to this problem, and solve it if yon
Can, ^ WHAT IS THE SOUL, AND WHAT IS ITS QUALITY?" On
hearing this problem all were amazed, and made a muttering
noise; and some of the company on the benches exclaimed,
^ What mortal man, from the age of Saturn to the present time,
has been^able by any rational thought to see and ascertain what
the soul is, still less what is its quality? Is not this subject above
the sphere of all human understanding?" But it was replied
frorn^ the orchestra, "It is not above the understanding, but
within it and in its view ; only let the problem be answered. 71
Then the young men, who were chosen on that day to ascend the
desk, and give an answer to the problem, arose. They were five
in number, who had been examined by the seniors, and found to
excel in sagacity, and were then sitting on couches at the sides
of the desk. They afterwards ascended in the order in which they
were seated; and every one, when he ascended, put on a silken
tunic of an opaline color, and over it a robe of soft wool inter-
woven with flowers, and on his head a cap, on the crown of
which was a bunch of roses encircled with small sapphires. The
first youth thus clad ascended the desk, and thus began : " What
the soul is, and what is its quality, has never been revealed to
any one since the day of creation, being an arcanum in the trea-
suries of Grod alone ; but this has been discovered, that the soul
resides in a man as a queen ; yet where her palace is, has been a
matter of conjecture among the learned. Some have supposed it
to be in a small tubercle between the cerebrum and the cere-
bellum, which is called the pineal gland: in this they have fixed
the soul's habitation, because the whole man is ruled from those
two brains, and they are regulated by that tubercle ; therefore
whatever regulates the brains, regulates also the whole man from
the head to the heel." He also added, "Hence this conjecture
appeared as true or probable to many in the world ; but in the
succeeding age it was rejected as groundless." When he had
thus spoken, he put off the robe, the tunic, and the cap, which
the second of the selected speakers put on, and ascended the
desk. His sentiments concerning the soul are as follows : " In
the whole heaven and the whole world it is unknown what the
soul is, and what is its quality ; it is however known that there is
a soul, and that it is in man ; but in what part of him is a matter
of conjecture. This is certain, that it is in the head, since the
head is the seat where the understanding thinks, and the will
intends ; and in front in the face of the head are man's five sen-
Bories, receiving life from the soul alone which resides in the head ;
but in what particular part of the head the soul has its more im-
mediate residence, I dare not take upon me to say j yet I agree
17 257
CONJTOIAL LOVE
with those who fix its abode in the three ventricles oi the
brain, sometimes inclining to the opinion of those who fix it in
the corpora striata therein, sometimes to theirs who fix it in the
medullary substance of each brain, sometimes to theirs who fix
it in the cortical substance, and sometimes to theirs who fix
it in the dura mater ; for arguments, and those too of weight,
have not been wanting in the support of each of these opinions.
The arguments in favor of the three ventricles of the brain have
been, that those ventricles are the recipients of the animal
epirits and of all the lymphs of the brain : the arguments in
favor of the corpora striata have been, that these bodies con-
stitute the marrow, through which the nerves are emitted, and
by which each brain is continued into the spine ; and from the
spine and the marrow there is an emanation of fibres serving
for the contexture of the whole body: the arguments in favor
of the medullary substance of each brain have been, that this
substance is a collection and congeries of all the fibres, which
are the rudiments or beginnings of the whole man : the argu-
ments in favor of the cortical substance have been, that in that
substance are contained the prime and ultimate ends, and con*
sequently the principles of all the fibres, and thereby of all the
senses and motions : the arguments in favor of the dura mater
have been, that it is the common covering of each brain, and
hence by some kind of continuous principle extends itself over
the heart and the viscera of the body. As to myseJf, I am
undetermined which of these opinions is the most probable,
and therefore I leave the matter to your determination and
decision." Having thus concluded he descended from the desk,
and delivered the tunic, the robe, and the cap, to the third,
who ^ mounting into the desk began as follows: "How little
qualified is a youth like myself for the investigation of so sub-
lime a theorem 1 I appeal to the learned who are here seated at
the sides of the gymnasium ; I appeal to you wise ones in the
orchestra ; yea, I appeal to the angels of the highest heaven,
whether any person, from his own rational light, is able to form
any idea concerning the soul ; nevertheless I, like others, can
guess about the place of its abode in man ; and my conjecture
is, that it is in the heart and thence in the blood ; and I ground
my conjecture on this circumstance, that the heart by its blood
rules both the body and the head ; for it sends forth a large
vessel called the aorta into the whole body, and vessels called th
carotids into the whole head ; hence it is universally agreed, that
the soul from the heart by means of the blood supports, nour*
ishes, and vivifies the universal organical system both of tho
body and the head. As a further proof of this position it may
be urged, that in the Sacred Scripture frequent mention is made
of the soul and the heart; as where it is said, Thou shalt love
God from the whole soul and the whole heart; and that God
253
AND ITS CHASTE DELIGHTS. 314
creates in man a new sonl and a new heart, Dent. vi. 5 ; chap.
x. 12 ; chap. xi. 13 ; chap. xxvi. 16; Jerem. xxxii. 41 ; Matt
xxii. 37 ; Mark xii. 30, 33 ; Luke x. 27 ; and in other places :
it is also expressly said, that the blood is the sonl of the flesh.
Levit. xvii. 11, 14" At these words, the cry of "Learned!
learned!" was heard in the assembly, and was found to proceed
from some of the canons. After this a fourth, clad in the gar
raents of the former speaker, ascended the desk, and thus began:
" I also am inclined to suspect that not a single person can be
found of so subtle and refined a genius as to be able to discover
what the soul is, and what is its quality ; therefore I am of
opinion, that in attempting to make the discovery, subtlety will
be sj)ent in fruitless labor ; nevertheless from my childhood I have
continued firm in the opinion of the ancients, that the soul of
man is in the whole of him, and in every part of the whole, and
thus that it is in the head and in all its parts, as well as in the
body and in all its parts ; and that it is an idle conceit of the
moderns to fix its habitation in any particular part, and not in
the body throughout ; besides, the soul is a spiritual substance,
of which there cannot be predicated either extension or place,
but habitation and impletion ; moreover, when mention is made
of the soul, who does not conceive life to be meant? and is not
life in the whole and in every part ?" These sentiments were
favorably received by a great part of the audience. After him the
fifth rose, and, being adorned with the same insignia, thus deli-
vered himself from the desk : " I will not waste your time and
my own in determining the place of the soul's residence, whether
it be in some particular part of the body, or in the whole ; but
from my mind's storehouse I will communicate to you my senti-
ments on the subject, What is the soul, and what is its quality?
No one conceives of the soul but as of a pure somewhat, which
may be likened to ether, or air, or wind, containing a vital prin-
ciple, from the rationality which man enjoys above the beasts.
This opinion I conceive 'to be founded on the circumstance, that
when a man expires, he is said to breathe forth, or emit his soul
or spirit ; hence also the soul which lives after death is believed
to be such a breath or vapor animated by some principle of
thinking life, which is called the soul ; and what else can the
soul be T But as I heard it declared from the orchestra, that
this problem concerning the soul, its nature and quality, is not
above the understanding, but is within it and in its view, I
intreat and beseech you, who have made this declaration, to
unfold this eternal arcanum yourselves." Then the elders im
the orchestra turned their eyes towards the head master, who
had proposed the problem, and who understood by their signs
that they wished him to descend and teach the audience : so he
instantly quitted the pulpit, passed through the auditory, and
entered the desk, and there, stretching out his hand, he thus
259
316 CON.TTOIAL LOVK
began : " Let me bespeak your attention : who does not believe
the soul to be the inmost and most subtle essence of man ? and
what is an essence without a form, but an imaginary ^entity ?
wherefore the soul is a form, and a form whose qualities and
properties I will now describe. It is a form of all things relat-
ing to love, and of all things relating to wisdom. All things
relating to love are called affections, and those relating to wisdom
are called perceptions. The latter derived from the former and
thereby united with them constitute one form, in which are con-
tained innumerable things in such an order, series, and coherence,
that they may be called a one ; and they may be called a one
also for this reason, because nothing can be taken away from it,
or added to it, but the quality of the form is changed. "What is
the human soul but such a form ? are not all things relating to
love and all things relating to wisdom essentials of that form ?
and are not these things appertaining to a man in his soul, and
by derivation from the soul in his head and body ? Ton are
called spirits and angels ; and in the world you believed that
spirits and angels are like mere wind or ether, and thus mere
mind and animation ; and now you see clearly that you are truly,
really, and actually men, who, during your abode in the world,
lived and thought in a material body, and knew that a material
body does not live and think, but a spiritual substance in that
body ; and this substance you called the soul, whose form you
then were 'qjnorant of, but now have seen and continue to see.
You all aiv ,ouls 3 of whose immortality you have heard, thought,
said, and written so much ; and because you are forms of love
and wisdom from God, you can never die. The soul therefore is
a human form, from which the smallest thing cannot be taken
away, and to which the smallest thing cannot be added ; and it
is the inmost of all the forms of the whole body : and since the
forms which are without receive from the inmost both essence
and form, therefore you are souls, as you appear to yourselves
and to us : in a word, the soul is the very man himself, because
it is the inmost man ; therefore its form is fully and perfectly the
buman form : nevertheless it is not life, but the proximate re-
ceptacle of life from God, and thereby the habitation of God."
W hen he had thus spoken, many expressed their approbation ;
but some said, " We will weigh the matter." I immediately
went home, and lo 1 over the gymnasium, instead of the fore-
going meteor, there appeared a bright cloud, without streaks or
rays that seemed to combat with each other, and which, pene-
trating through the roof, entered, and illuminated the walls ;
%nd I was informed, that they saw some pieces of writing, and
among others this, "Jehovah God breathed into the man?*
nostrtls the SOUL OF LIVES, and the man became a LIVING SOUL,*'
Gen. ii. 7.
316. THE SECOND MEMORABIE RELATION/ Some time ago,
260
AND ITS CHASTE DELIGHTS. 316
as I was walking with my mind (animus) at rest, and in a state
of delightful mental peace, I saw at a distance a grove, in the
midst of which was an avenue leading to a small palace, into
which maidens and youths, husbands and wives were entering.
I also went thither in spirit, and asked the keeper who was
landing at the entrance, whether I also might enter? lie
Booked at ine ; upon which I said, " "Why do you look at me I"
lie replied, " I look at you that I may see whether the delight
of peace, which appears in your face, partakes at all of the
delight of conjugial love. Beyond this avenue there is a little
garden, and in the midst of it a house, where there are two
novitiate conjugial partners, who to-day are visited by their
friends of both sexes, coining to pay their congratulations. I do
not know those whom I admit; but I was told that I should
know them by their faces : those in whom I saw the delights of
conjugial love, I was to admit, and none else?" All the angels
can see from the faces of others the delights of their hearts ; and
he saw the delight of that love in my face, because I was then
meditating on conjugial love. This meditation beamed forth
from my eyes, and thence entered into the interiors of my face;
he therefore told me that I might enter. The avenue through
which ^1 entered was formed of fruit trees connected together
by their branches, which made on each side a continued espalier.
Through the avenue I entered the little garden, which breathed
a pleasant fragrance from its shrubs and flowers. The shrubs
and flowers were in pairs ; and I was informed that such little
gardens appear about the houses where there are and have been
nuptials, and hence they are dialled nuptial gardens. I after-
wards entered 'the house, where I saw the two conjugial partners
holding each other by the hands, and conversing together from
love truly conjumal ; and as I looked, it was given me to see
from their faces tlie image of conjugial love, and from their
conversation the vital principle thereof. After I, with the rest
of the company, had paid them my respects, and wished them all
happiness, I went into the nuptial garden, and saw on the right
side of it a company of youths, to whom all who came out of
the house resorted. The reason of their resorting to them was,
because they were conversing respecting conjugial love, and con-
versation on this subject attracts to it the minds (animos) of all
by a certain occult power. I then listened to a wise one who
was speaking on the sutyect ; and the sum of what I heard is as
follows : That the divine providence of the Lord is most par-
ticular and thence most universal in respect to marriages in the
heavens : because all the felicities of heaven issue from the
delights of conjugial love, like sweet waters from the sweet source
of a fountain ; and that on this account it is provided by the
Lord that coujugial pairs be born, and that these pairs be con-
tinually educated for marriage, neither the maiden nor the youth
261
CONJUGIAL LOVE
knowing anything of the matter; and after a stated time, when
they both become marriageable, they meet as by chance, and see
each otLer ; and that in this case they instantly know, as by a
kind of instinct, that they are pairs, and by a kind of inward
dictate think within themselves, the youth, that she is mine, and
the maiden, that he is mine ; and when this thought has existed
for some time in the mind of each, they deliberately accost each
other, and betroth themselves. It is said, " as by chance," and
" as by instinct/' and the meaning is, "by the divine providence;
since, while the divine providence is unknown, it has such an
appearance. That conjugial pairs are born and educated to
marriage, while each party is ignorant of it, he proved by the
conjugial likeness visible in the faces of each; also by the inti-
mate and eternal union of miads (animorwri) and minds (menti-
um\ which could not possibly exist, as it does in heaven, without
being foreseen and provided by the Lord. When the wise one
had proceeded thus far with his discourse, and had received the
applauses of the company, he further added, that in the minutest
things with man, both male and female, there is a conjugial
principle; but still the conjugial principle with the male is dif-
ferent from what it is with the female ; also that in the male
conjugial principle there is what is conjunctive with the female
conjugial principle, and viee versa, even in the minutest things.
This he confirmed by the marriage of the will and the under-
standing in every individual, which two principles act together
upon the minutest things of the mind and of the body; from
wiich considerations it may be seen, that in every substance,
even the smallest, there is a conjugial principle ; and that this ia
evident from the compound substances whicli are made up of
simple substances ; as that there are two eyes, two ears, two
nostrils, two cheeks, two lips, two arms with hands, two loins,
two feet, and within in man two hemispheres of the brain, two
ventricles of the heart, two lobes of the lungs, two kidneys, two
testicles ; and where there are not two, still they are divided into
* two. The reason why there are two is, because the one is of the
will and the other of the understanding, which act wonderfully
ia each other to present a one ; wherefore the two eyes make one
sight, the two ears one hearing, the two nostrils one smell, the
two lips one speech, the two hands one labor, the two feet one
pace, the two hemispheres of the brain one habitation of the
mind, the two chambers of the heart one life of the body by the
blood, the two lobes of the lungs one respiration, and so forth ;
but the male andfemale principles, united by love truly coujugial,
constitute one life fully human. While he was saying these
things, there appeared red lightning on the right, and white
lightning on the left ; each was mild, and they entered through
the eves mto the mind, and also enlightened it. After the
lightning it also thundered ; which was a gentle murmur frc m
262
AND TO CEASTE DELIGHTS. 316, 317
the angelic heaven flowing down and increasing. On hearing
and seeing these things, the wise one said, " These are to remind
me to add the following observations : that of the above pairs,
the right one signifies their good, and the left their truth ; and
that this is from the marriage of good and truth, which is in-
scribed on man in general and in every one of his principles ;
and good has reference to the will, and truth to the understand-
ing, and both together to a one. Hence, in heaven the right
eye is the good of vision, and the left the "truth thereof; also the
right ^ear is the good of hearing, and the left the truth thereof;
and likewise the right hand is the good of a man's ability, and
the left the truth thereof; and in like manner in the rest of the
above pairs ; and since the right and left have such significations,
therefore the Lord said, fi If thy right eye scandalize thee, pluck
it out ; and if thy right hand scandalize thee, cut it off ; whereby
he meant, if good becomes evil, the evil must be cast out. This
is the reason also why he said to his disciples that they should
cast the net on the right side of the ship ; and that when they
did so, they took a great multitude of fishes ; whereby he meant
that they should teach the good of charity, and that thus they
would collect men." When he had said these things, the two
lightnings again appeared, but milder than before ; and then it
was seen, that the lightning on the left derived its whiteness from
the red-shining fire of the lightning on the right; on seeing
which he said, " This is a sign from heaven tending to confirm
what I have said ; because what is firy in heaven is good, and
what is white in heaven is truth ; and its being seen that the
lightning on the left derived its whiteness from the red-shining
fire of the lightning on the right, is a demonstrative sign that
the whiteness of light, or light, is merely the splendor of fire."
On hearing this all went home, inflamed with the good and truth
of gladness, in consequence of the above lightnings, and of the
conversation respecting them.
ON REPEATED MARRIAGES.
317, IT may come to be a matter of question, whether
conjugial love, which is that of one man with one wife, after the
death of one of the parties, can be separated, or transferred, or
superinduced ; also whether repeated marriages have any thing
in common with polygamy, and thereby whether they may be
called successive polygamies ; with several other inquiries which
often add scruples to scruples with men of a reasoning spirit.
In order therefore that those who are curious in such researches,
and who only grope in the shade respecting these marriages,
263
317, 818 CONJIJGIAL LOTE
may see some light, I have conceived it would be worth while to
present for their consideration the following articles on the
subject : I. After the death of a married partner, again to con"
tract wedlock, depends on the preceding conjugial love. IL It
depends also on the state of marriage, in which the parties had
lived. III. With those who have not been in love truly conjugial
there is no obstacle or hindrance to their again contracting wed-
lock. IV. Those who had lived together in love truly conjugial
are unwilling to marry again, except for reasons separate from
Gonjugial love. V. The state of the marriage of a youth with a
maiden differs from that of a youth with a widow. VI. The state
of the marriage of a widower with a maiden differs also from that
of a widower with a widow. VII. The varieties and diversities of
these marriages as to love and its attributes are innumerable.
VIII. The state of a widow is more grievous than that of a
widower. "We proceed to the explanation of each article.
318. I. AFTER THE DEATH OF A MARRIED PARTIES, AGAIN
TO CONTRACT WEDLOCK, DEPENDS ON THE PRECEDING- CONJUGIAL
LOVE. Love truly conjugial is like a balance, in which the in-
clinations for repeated marriages are weighed : so far as the pre-
ceding conjugial love had been genuine, so far the inclination for
another marriage is weak ; but so far as the preceding love had
not been genuine, so far the inclination to another marriage is
usually strong. The reason of this is obvious ; because conjugial
love is in a similar degree a conjunction of minds, which remains
in the life of the body of the one party after the decease of the
other ; and this holds the inclination as a scale in a balance, and
causes a preponderance according to the appropriation of 'true
love. But since the approach to this love is seldom made at this
day except for a few paces, therefore the scale of the preponder-
ance of the inclination generally rises to a state of equilibrium,
and from thence inclines and tends to the other side, that is, to
marriage. The contrary is the case with those, whose preceding
love in the former marriage has not been truly conjugial, because
in proportion as that love is not genuine, there is in a like degree
a disjunction of minds, which also remains in the life of the
body of the one party after the decease of the other ; and this
enters the will disjoined from that of the other, and causes an
inclination for a new connection ; in favor of which the thought
arising from the inclination of the will induces the hope of a
more united, and thereby a more delightful connection. That
inclinations to repeated marriages arise from the state of the
preceding love, is well known, and is also obvious to reason :
for love truly conjugial is influenced by a fear of loss, and loss ia
followed by grief; and this grief and fear reside in the very in-
most principles of the mind. Hence, so far as that love prevails,
BO far the soul inclines both in will and in thought, that is, in
intention, to be in the subject with and in which it was ; from
AND ITS CHASTE DELIGHTS. 318 320
these considerations it follows, that the mind is kept balancing
towards another marriage according to the degree of love in
which it was in the former marriage. Hence it is that after
death the same parties are re-united, and mutually love each
other as they did in the world : but as we said above, such love
at this day is rare, and there are few who make the slightest
approach to it ; and those who do not approach it, and still more
those who keep at a distance from it, as they were desirous of
separation in the matrimonial life heretofore passed, so after
death they are desirous of being united to another. But respect-
ing both these sorts of persons more will be said in what follows.
319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN
TO CONTRACT WEDLOOK, DEPENDS ALSO ON THE STATE OF MAR-
RIAGE IN WHICH THE PARTIES HAD LIVED. By the State of
marriage here we do not mean the state .of love treated of in the
foregoing article, because the latter causes an internal inclina-
tion to marriage or from it ; but we mean the state of marriage
which causes an external inclination to it or from it ; and this
state with its inclinations is manifold : as, 1. If there are children
in the house, and a new mother is to be provided for them. 2.
If there is a wish for a further increase of children. 3. If the
house is large and full of servants of both sexes. 4* If the
calls of business abroad divert the mind from domestic concerns,
and ^ without a new mistress there is reason to fear misery and
misfortune. 5. If mutual aids and offices require that married
partners be engaged in various occupations and employments. 6.
Moreover it depends on the temper and disposition of the sepa-
rated partner, whether after the first marriage the other partner
can or cannot live alone, or without a consort. 7. The preced-
ing marriage also disposes the mind either to be afraid of mar-
ried life, or in favor of it. 8. I have been informed that poly-
gamical love and the love of the sex, also the lust of deflower-
ing and the lust of variety, have induced the minds (animos) ol
some to desire repeated marriages; and that the minds of some
have also been induced thereto by a fear of the law and of the
loss of reputation, in case they commit whoredom: besides
several other circumstances which promote external inclinations
to matrimony.
320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY
CONJUGIAL, THERE IS NO OBSTACLE OR HINDRANCE TO THEIK
AGAIN CONTRACTING WEDLOOK. With those who have not been
principled in conjugial love, there is no spiritual or internal, but
only a natural or external bond ; and if an internal bond does
not keep the external in its order and tenor, the latter is but like
a bundle when the bandage is removed, which flows every way
according as it is tossed or driven by the wind. The reason
of this is, because what is natural derives its origin from what ia
spiritual, and in its existence is merelv a mass collected from
265
320, 321 CONJTOIAL LOVE.
spiritual principles; wherefore if the natural be separated fiom
the spiritual, which produced and as it were begot it, it is no
longer kept together interiorly, but only exteriorly by the spi-
ritual, which encompasses and binds it in general, and does not
tie it and keep it tied together in particular. Hence it is, that
the natural principle separated from the spiritual, in the case of
two married partners, does not cause any conjunction of minds,
and consequently of wills, but only a conjunction of some ex-
ternal affections, which are connected with the bodily senses.
The reason why nothing opposes and hinders such persons from
again contracting wedlock, is, because they have not been the
essentials of marriage ; and hence those essentials do not at all
influence them after separation by death : therefore they are
then absolutely at their own disposal, whether they be widowers
or widows, to bind their sensual affections with whomsoever they
please, provided there be no legal impediment. Neither do they
themselves think of marriages in any other than a natural view,
and from a regard to convenience in supplying various necessi-
ties and external advantages, which after the death of one of the
parties may again be supplied by another ; and possibly, if their
interior thoughts were viewed, as in the spiritual world, there
would not be found in them any distinction between conjugial
unions and extra-conjugial connections. The reason why it is
allowable for these to contract repeated marriages, is, as above-
mentioned, because merely natural connections are after death of
themselves dissolved and fall asunder ; for by death the external
affections follow the body, and are entombed with it ; those only
remaining which are connected with internal principles. But it
is to be observed, that marriages interiorly conjunctive can
scarcely be entered into in the world, because elections of in-
ternal likenesses cannot there be provided by the Lord as in the
heavens ; for they are limited in many ways, as to equals in rank
and condition, within the country, city, and village where they
live; and in the world for the most part married partners are
held together merely by externals, and thus not by internals ,
which internals do not shew themselves till some time after mar-
riage, and are only known when they influence the externals.
321. IV. THOSE WHO HAD LIVED TOGETHER IK LOVE TRULY
CONJUGIAL ATMS UKWILLIHG TO MARRY AGAIN, JEXOEFT FOR REA-
SONS SEPARATE FROM coOTUGiAL LOVE. The reasons why those
who had lived in love truly conjugial, after the death of their
married partners are unwilling to marry again, are as follow, 1.
Because they were united as to their souls, and thence as to
their minds; and this union, being spiritual, is an actual jun<>
tion of the soul and mind of one of the parties to those of tho
other, which cannot possibly be dissolved; that such is the
nature of spiritual conjunction, has been constantly shewn
above. 2. Because they were also united as to tiie^r bodies by
266
AND ITS CHASTE DELIGHTS. 321, 322
the receptions of the propagation jf the soul of the husband by
the wife, and thus by the insertion of his life into hers, whereby
a maiden becomes a wife ; and on the other hand by the reception
of the conjugial love of the wife by the husband, which disposes
the interiors of his mind, and at the same time the interiors and
exteriors of his body, into a state receptible of love and percep-
tible of wisdom, which makes him from a youth become a hus-
band ; see above, n.,198. 3. Because a sphere of love from the
wife, and a sphere of understanding from the man, is continually
flowing forth, and because it perfects conjunctions, and encom-
passes them with its pleasant influence, and unites them ; see
also above, n. 223. 4. Because married partners thus united
think of, and desire what is eternal, and because on this idea
their eternal happiness is founded ; see n. 216. 5. From these
several considerations it is, that they are no longer two, but one
man, that is, one flesh. 6. That such a union cannot be de-
stroyed by the death of one of the parties, is manifest to the sight
of a spirit. Y. To the above considerations shall be added this
new information, that two such conjugial partners, after the
death of one, are still not separated ; since the spirit of the
deceased dwells continually with that of the survivor, and this
even to the death of the latter, when they again meet and are
reunited, and love each'other more tenderly than before, because
they are then in the spiritual world. Hence flows this unde*
niable consequence, that those who had lived in love truly con-
jugial, are unwilling to marry again. But if they afterwards
contract something like marriage, it is for reasons separate from
conjugial love, which are all external ; as in case there are young
children in the house, and the care of them requires attention ;
if the house is large and full of servants of both sexes ; if the
calls of business abroad divert the mind from domestic concerns ;
if mutual aids and offices are necessary ; with other cases of a
like nature.
322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH
A MAIDEN DIFFERS FROM THAT OF A YOUTH WITH A WIDOW. By
states of marriage we mean the states of the life of each party
the husband and the wife, after the nuptials, thus in the mar
riage, as to the quality of the intercourse at that time, whether
it be internal, that is of souls and minds, which is intercourse in
the principle idea, or whether it be only external, that is of
minds (animorum\ of the senses, and of the body. The state of
marriage of a y outii with a maiden is essentially itself initiatory to
genuine marriage ; for between these conjugial love can proceed
iu its just order, which is from its first heat to its first torch,
and afterwards from its first seed with the youth-husband, and
from its first flower with the maiden-wife, and thus generate,
grow, and fructify, and introduce itself into those successive
states with both parties mutually ; but if otherwise, the youth 01
322 324 CONJUGIAL LOVJL
the maiden was not really such, but only in external form. Bu 4
between a youth and a widow there is not such an initiation to
marriage from first principles, nor a like progression in marriage,
sirce a widow is more at her own disposal, and under her own
jurisdiction, than a maiden; wherefores youth addresses himself
differently to his wife if she were a widow, from what he does if
she were a maiden. But herein there -is much variety and diver-
sity ; therefore the subject is here mentioned only in a general
way.
323. YI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH
A 'MAIDEN DIFFERS ALSO FROM THAT OF A WIDOWER WITH A
WIDOW. For a widower has already been initiated into married
life which a maiden has to be ; and yet conjugial love perceives
and is sensible of its pleasantness and delight in mutual initia-
tion ; a youth-husband and a maiden-wife perceive and are sen-
sible of things ever new in whatever occurs, whereby they are in
a kind of continual initiation and consequent amiable progression.
The case is otherwise in the state of the marriage of a widower
with a maiden : the maiden-wife has an internal inclination, where-
as with the man that inclination has passed away ; but herein there
is much variety and diversity : the case is similar in a marriage
between a widower and a widow ; however, except this general
notion, it is not allowable to add anything specifically.
32i. YIL THE VARIETIES AND DIVERSITIES OF THESE MAR-
RIAGES AS TO LOVE AND ITS ATTRIBUTES ARE INNUMERABLE.
There is an infinite variety of all things, and also an infinite
diversity. By varieties we here mean the varieties between those
things which are of one genus or species, also between the genera
and species ; but by diversities we here mean the diversities be-
tween those things which are opposite. Our idea of the dis-
tinction of varieties and diversities may be illustrated as follows;
The angelic heaven, which is connected as a one, in an infinite
variety, no one there being absolutely like another, either as to
souls and minds, or as to affections, perceptions, and consequent
thoughts, or as to inclinations and consequent intentions, or as
to tone of voice, face, body, gesture, and gait, and several other
particulars } and yet, notwithstanding there are myriads of my-
riads, they have been and are arranged by the Lord into one
form, in which there is full unanimity and concord ; and this
could not possibly be, unless they were all, with their innu-
merable varieties, universallyand inoi vidually under the guidance
of one; these are what we here mean by varieties. But by
diversities we mean the opposites of those varieties, which exist
in hell ; for the inhabitants there are diametri {ally opposite
to those in heaven ; and hell, which consists of such, is kept
together as a one by varieties in themselves altogether contrary
to the varieties in heaven, thus by perpetual diversities. From
these considerations it is evident what is perceived by infinite
268
AND ITS CHASTE DELIGHTS. 324 326
variety and infinite diversity. The case is the same in marriages,
namely, that there are infinite varieties with those who are in
conjugial love, and infinite varieties with those who are in adul-
terous love ; and hence, that there are infinite diversities between
the latter and the former. From these premises it follows, that
the varieties and diversities in marriages of every genus and
species, whether of a youth with a maiden, or of a youth with a
widow, or of a widower with a maiden, or of a widower with a
widow exceed all number: who can divide infinity into numbers!
325. YIIL THE STATE OF A WIDOW is MORE GRIEVOUS THAN
THAT OF A WIDOWEB. The reasons for this are both external
and internal; the external are such as all can comprehend; as,
1. That a widow cannot provide for herself and her family the
necessaries of life, nor dispose of them when acquired, as a man
can. and as she previously did by and with her husband. 2.
That neither can she defend herself and her family as is expe-
dient; for, while she was a wife, her husband was her defence,
and as it were her arm ; and while she herself was her owi
[defence and arm], she still trusted to her husband. 3. That of
herself she is deficient of counsel in such things as relate to
interior wisdom and the prudence thence derived. 4. That a
widow is without the reception of love, in which as a woman she
is principled; thus she is in a state contrary to that which was
innate and induced by marriage. These external reasons, which
are natural, have their origin from internal reasons also, which
are spiritual, like all other things in the world and in the body ;
respecting which see above, n. 220. Those external natural rea-
sons are perceived from the internal spiritual reasons which pro-
ceed from the marriage of good and truth, and principally from
the following: that good cannot provide or arrange anything but
by truth; that neither can good defend itself but by truth; con-
sequently that truth is the defence and as it were the arm of
good ; that good without truth is deficient of counsel, because
it has counsel, wisdom, and prudence by means of truth. Now
since, by creation the husband is truth, and the wife the good
thereof; or, what is the same thing, since by creation the hus-
band is understanding, and the wife the love thereof, it is evi-
dent that the external or natural reasons, which aggravate the
widowhood of a woman, have their origin from internal or spiri-
tual reasons. These spiritual reasons, together with natural, are
meant by what is said of widows in several passages in the Word ;
as may be seen in the APOCALYPSE BEVEALED, n. 764
*###*#&
326. To the above I shall add TWO MEMORABLE RELATIONS.
FIRST. After the problem concerning the soul had been discussed
and solved ia the gymnasium, I saw them coming out in order :
first came the chief teacher, then the elders, in the midst ol
whom were the five youths who had given the answers, and aftei
269
826 CONJTOIAL LOVK
these the rest. "When they were come out they went apart tc
the er virons of the house, where there were piazzas surrounded
by shrubs ; and being assembled, they divided themselves intc
small companies, which were so many groups of youths conver-
ing together on subjects of wisdom, in each of which was one of
the wise persons from the orchestra. As I saw these from
my apartment, I became in the spirit, and in that state I went
out to them, and approached the chief teacher, who had lately
proposed the problem concerning the soul. On seeing me, he
said. " Who are you ? I was surprised as I saw you approaching
in the way, that at one instant you came into my sight, and the
next instant went out of it ; or that at one time I saw you, and
suddenly I did not see you : assuredly you are not in the same
state of life that we are, 55 To this 1 replied, smiling, " I am
neither a player nor a vertumnus / but I am alternate, at one
time in your light, and at another in your shade ; thus both a
foreigner and a native." Hereupon the chief teacher looked at
me, and said, " You speak things strange and wonderful : tell
me who you are." I said, " I am in the world in which you
have been, and from which you have departed, and which is
called the natural world ; and I am also in the world into which
you have come, and in which you are, which is called the
spiritual world. Hence I am in a natural state, and at the same
time in a spiritual state ; in a natural state with men of the earth
and in a spiritual state with you ; and when I am in the natural
state, you do not see me, but when I am in the spiritual state,
you do ; that such should be my condition, has been granted me
by the Lord. It is known to you, illustrious sir, that a man
of the natural world does not see a man of the spiritual world,
nor vice versa/ therefore when I let my spirit into the body, you
did not see me ; but when I let it out of the body, you did see
me. You have been teaching in the gymnasium, that you are
souls, and that souls see souls, because they are human forms ;
and you know, that when you were in the natural world, you did
not see yourself or your souls in your bodies ; and this is a
consequence of the difference between what is spiritual and what
is natural." When he heard of the difference between what is
spiritual and what is natural, he said, " What do you mean by that
difference ? is it not like the difference between what is moreoi
less pure ? for what is spiritual but that which is natural in a
higher^ state ^ of purity F I replied, " The difference is of anothei
kind ; it is like that between prior and posterior, which bear no
determinate proportion to each other : for the prior is in the
posterior as the cause is in the effect ; and the posterior is derived
trom the prior as the effect from its cause: hence, the one does
not appear to the other." To this the chief teacher replied, " I
have meditated and ruminated upon this difference, but heretofore
in vain ; I wish I could perceive it." I said, ( Tot* *iutU not
270
AND ITS CHASTE DJELIG-HT8. 326
only perceive the difference between what is spiritual and what is
natural, but shall also see it." I then proceeded as follows : u You
yourself are in a spiritual state with your associate spirits, but in
a natural state with me ; for you converse with your associates
in the spiritual language, which is common to every spirit
and angel, but with me in my mother- tongue ; for every
spirit and angel, when conversing with a man, speaks hia
peculiar language: thus French with a Frenchman, English
with an Englishman, Greek with a Greek, Arabic with an
Arabian, and so forth. That you may know therefore the differ-
ence between what is spiritual and what is natural in respect to
languages, mako this experiment ; withdraw to your associates,
and say something there: then retain the expressions, and return
with them in your memory, and utter them before me." He
did so, and returned to me with those expressions in his mouth,
and uttered them ; and they were altogether strange and foreign,
such as do not occur in any language of the natural world. By
this experiment several times repeated, it was made very evident
that all the spiritual world have the spiritual language, which
has in it nothing that is common to any natural language, and
that every man comes of himself into tne use of that language
after his decease. At the same time also he experienced, that
the sound of the spiritual language differs so far from the sound
of natural language, that a spiritual sound, though loud, could
not at all be heard by a natural man, nor a natural sound by a
spirit. Afterwards I requested the chief teacher and the by-
standers to withdraw to their associates, and write some sentence
or other on a piece of paper, and then return with it to me, and
read it. They did so, and returned with the paper in their hand ;
but when they read it, they could not understand any part of it,
as the writing consisted only of some lettters of the alphabet,
with turns over them, each of which was significative of some
particular sense and meaning : because each letter of the alphabet
is thus significative, it is evident why the Lord is called Alpha
and Omega. On their repeatedly withdrawing, and writing in
the same manner, and returning to me, they found that their
writing involved and comprehended innumerable things which no
natural writing could possibly express ; and they were given to
understand, that this was in consequence of the spiritual man's
thoughts being in comprehensible and ineffable to the natural man,
and such as cannot flow and be brought into any other writing or
language. Then as some present were unwilling to comprehend
that spiritual thought so far exceeds natural thought, as to be
respectively ineffable, I said to them, " Make the experiment ;
withdraw into your spiritual society, and think on some subject,
and retain your thoughts, and return, and express them before
me." They did so; but when they wanted to express the
subject thought of, they were unable ; for they did not find
271
326 328 CONJTTGIAL LOVE
any idea of natural thought adequate to any idea of spiritual
thought, consequently no words expressive of it ; for jdeas of
thought are constituent of the words of language. This experi-
ment they repeated again and again ; whereby thej; were con-
vinced that spiritual ideas are supernatural, inexpressible, ineffa-
ble, and incomprehensible to the natural man ; and on account
of this their super-eminence, they said, that spiritual ideas, or
thoughts, as compared with natural, were ideas of ideas, and
thoughts of thoughts ; and that therefore they were expressive
of qualities of qualities, and affections of affections ; consequently
that spiritual thoughts were the beginnings and origins of natural
thoughts : hence also it was made evident that spiritual wisdom
was the wisdom of wisdom, consequently that it was impercep-
tible to any wise man in the natural world. It was then told
them from the third heaven, that there is a wisdom still interior
and superior, which is called celestial, bearing a proportion to
spiritual wisdom like that which spiritual wisdom bears to natural,
and that these descend by^ an orderly influx according to the
heavens from the divine wisdom of the Lord, which is infinite.
327. After this I said to the by-standers, " You have seen
from these three experimental proofs what is the difference be-
tween spiritual and natural, and also the reason why the natural
man does not appear to the spiritual, nor the spiritual to the
natural, although they are consociated as to affections and
thoughts, and thence as to presence. Hence it is that, as I
approached, at one time you, Sir, (addressing the chief teacher),
saw me, and at another you did not." After this, a voice was
heard from the superior heaven to the chief teacher, saying,
" Come up hither ;" and he went up ; and on his return, he said,
that the angels, as well as himself, did not before know the
differences between spiritual and natural, because there had
never before been an opportunity of comparing them together,
by any person's existing at the same time in both worlds ; and
without such comparison and reference those differences were
not as certain able.
328. After this we retired, and conversing again on this sub-
ject, I saidj "Those differences originate solely in this circum-
stance of your existence in the spiritual world, that you are in
substantiate and not in materials : and substantiate are the begin-
ning of materials. You are in principles and thereby in sin^
gulars ; but we are in principiates and composites ; you are in
particulars, but we are in generals ; and as generals cannot enter
into particulars, so neither can natural things, which are material,
enter into spiritual things which are substantial, any more than
a ship's cable can enter into, or be drawn though, the eye of a
fine needle ; or than a nerve can enter or be let into one of the
fibres of which it is composed, or a fibre into one of the fibrils
of which it is composed : this also is known in the world : there-
272
AND ITS CHASTE DELIGHTS. 328, 329
fore herein the learned are agreed, that there is no such thing as
an influx of what is natural into what is spiritual, but of what is
spiritual into what is natural. This now is the reason why the
natural man cannot conceive that which the spiritual man con-
ceives, nor consequently express such conceptions; wherefore
Paul calls what he heard from the third heaven ineffable. More-
over, to think spiritually is to think abstractedly from space and
tima, and to think naturally is to think in conjunction with space
and time ; for in every idea of natural thought there is some-
thing derived from space and time, which is not the case with
any spiritual idea ; because the spiritual world is not in space
and time, like the natural world, but in the appearances of space
and time. In this respect also spiritual thoughts and perceptions
differ from natural ; therefore you can think of the essence and
omnipresence of God from eternity, that is, of God before the
creation of the world, since you think of the essence of God
from eternity abstracted from time, and of his omnipresence
abstracted from space, and thus comprehend such things as
transcend the ideas of the natural man." I then related to
them, how I once thought of the essence and omnipresence of
God from eternity, that is of God before the creation of the
world ; and that because I could not yet remove spaces and
times from the ideas of my thought, I was brought into anxiety ;
for the idea of nature entered instead of God : but it was said
to me, u Eemove the ideas of space and time, and you will see."
I did so and then I saw ; and from that time I was enabled to
think of God from eternity, and not of nature from eternity ;
because God is in all time without time, and in all space without
space, whereas nature in all time is in time, and in all space in
space ; and nature with her time and space, must of necessity
have a beginning and a birth, but not God who is without time,
and space ; therefore nature is from God, not from eternity, but
in time, that is, together with her time and space.
329. After the chief teacher and the rest of the assembly
had left me, some boys who were also engaged ia the gynmasian
exercise, followed me home, and stood near me for a little while
as I was writing: and lot at that instant they saw a moth
running upon my paper, and asked in surprise what was the
name of that nimble little creature ? I said, "It is called a moth j
and I will tell you some wonderful things respecting it. This
little animal contains in itself as many members ana viscera aa
there are in a camel, such as brains, hearts, pulmonary pipes,
organs of sense, motion, and generation, a stomach, intestines,
and several others ; and each of these organs consists of fibres,
nerves, blood-vessels, muscles, tendons, membranes f and each
of these of still purer parts, which escape the observation of the
keenest eye." They then said that this little animal appeared
to them iust like a simple substance; upon which I said, "There
18 273
329, 330 CONJUGIAL LOVE
are nevertheless innumerable things within it I mention these
things that you may know, that the case is similar in regard to
every object which appears before you as one, simple and least,
as well in your actions as in your affections and thoughts. I can
assure you that every grain of thought, that every drop of your
affection, is divisible ad infintium: and that in proportion as your
ideas are divisible, so you are wise. Know then, that every thing
divided is more and more multiple, and not more and more
simple ; because what is continually divided approaches nearer
and nearer to the infinite, in which all things are infinitely. What
I am now observing to you is new and heretofore unheard of."
When I concluded, the boys took their leave of me, and
went to the chief teacher, and intreated him to take an opportu-
nity to propose in the gymnasium somewhat new and unheard of
as a problem. He inquired, " What?" they said, "That every
thing divided is more and more multiple, and not more and
more simple ; because it approaches nearer and nearer to the
infinite, in which all things are infinitely :" and he pledged him-
self to propose it, and said, U I see this, because I have per-
ceived that one natural idea contains innumerable spiritual ideas;
S>a, that one spiritual idea contains innumerable celestial ideas,
erein is grounded the difference between the celestial wisdom
of the angels of the third heaven, and the spiritual wisdom of
the angels of the second heaven, and also tne natural wisdom
of the angels of the last heaven and likewise of men."
330. IHE SECOND MEMORABLE RELATION. I once heard a
pleasant discussion between some men respecting the female sex,
whether it be possible for a woman to love her husband, who
constantly loves her own beauty, that is, who loves herself from
her form. They agreed among themselves first, that women
have two-fold beauty ; one natural, which is that of the face
and body, and the other spiritual which is that of the love and
manners ; they agreed also, that these two kinds of beauty are
often divided in the natural world, and are always united i* the
spiritual world ; for in the latter world beauty is the form of
the love and manners; therefore after death it frequently
happens that deformed women become beauties, and beautiful
women become deformities. While the men were discussing
this point, there came some wives, and said, u Admit of our
presence ; because what you are discussing, you have learned by
science, but we are taught it by experience ; and you likewise
know so little of the love of wives, that it scarcely amounts to
any knowledge. Do you know that the prudence of the wives'
wisdom consists in hiding their love from their husbands in the
inmost recess of their bosoms, or in the midst of their hearts 3"
The discussion then proceeded ; and the FIEST CONCLUSION made
by the men was, That every woman is willing to appear beau
tiful as to face and manners, because she is born an affection of
AND ITS CHASTE DELIGHTS. 330, 331
love, and the form of this affection is beauty ; therefore a
woman that is not desirous to be beautiful, is not desirous to
love and to be loved, and consequently is not truly a woman.
Hereupon the wives observed, "The beauty of a woman resides
in soft tenderness, and consequently in exquisite sensibility ;
hence comes the woman's love for the man, and the man's for
the woman. This possibly you do not understand." The
SECOND CONCLUSION of the men was, That a woman before
marriage is desirous to be beautiful for the men, but after mar-
riage, if she be chaste, for one man only, and not for the men.
Hereupon the wives observed, " When the husband has sipped
the natural beauty of the wife, he sees it no longer, but sees
her spiritual beauty ; and from this he re-loves, and recalls the
natural beauty, but under another aspect." The THIRD CON-
CLUSION of their discussion was, That if a woman after mar-
riage is desirous to appear beautiful in like manner as before
marriage, she loves the men, and not a man : because a woman
loving herself from her beauty is continually desirous that her
beauty should be sipped ; and as this no longer appears to her
husband, as you observed, she is desirous that it may be sipped
by the men to whom it appears. It is evident that such a one
has a love of the sex, and not a love of one of the sex. Here-
upon the wives were silent ; yet they murmured, ""What woman
is so void of vanity, as not to desire to seem beautiful to the
men also, at the same time that she seems beautiful to one man
only ?" These things were heard by some wives from heaven,
who were beautiful, because they were heavenly affections. They
confirmed the conclusions of the men ; but they added, " Let
them only love their beauty and its ornaments for the sake of
their husbands, and from tnem.
331. Those three wives being indignant that the three con-
clusions of the men were confirmed by the wives from heaven,
said to the men, " You have inquired whether a woman that
loves herself from her beauty, loves her husband ; we in our
turn will therefore inquire whether a man who loves himself
from his intelligence, can love his wife. Be present and hear."
This was their FIEST CONCLUSION ; No wife loves her husband
on account of his face, but on account of his intelligence in his
business and manners: know therefore, that a wife unites herself
with a man's intelligence and thereby with the man: there*
fore if a man loves himself on account of his intelligence, he
withdraws it from the wife into himself, whence comes disunion
and not union : moreover to love his own intelligence is to be
wise from himself, and this is to be insane ; therefore it is to
love his own insanity. Hereupon the men observed, " Possibly
the wife unites herself with the man's strength or ability." At
this the wives smiled, saying, " There is no deficiency of ability
while the man loves the wife from intelligence ; but there is ij
275
331, 332 CONJU&IAL LOVE
he loves her from insanity. Intelligence consists in loving the
wife only: and in this love there is no deficiency of ability ; but
insanity consists in not loving the wife bnt the sex, and in this
love there is a deficiency of ability. You comprehend this."
The SECOND CONCLUSION was ; We women are born, into the love
of the men's intelligence ; therefore if the men love their own
intelligence, it cannot be united with its genuine love, which
belongs to the wife ; and if the man's intelligence is not united
with its genuine love, which belongs to the wife, it becomes
insanity grounded in haughtiness, and conjugial love becomes
cold. What woman in such case can unite her love to what is
cold ; and what man can unite the insanity of his haughtiness
to the love of intelligence ? But the men said, " Whence has
a man honor from his wife but by her magnifying his intel-
ligence ?" The wives replied, " From love, because love honors ^
and honor cannot be separated from love, but love may be from
honor. Afterwards they came to this THIKD CONCLUSION; You
seemed as if you loved your wives ; and you do not see that you
are loved by them, and thus that you re-love; and that your
intelligence is a receptacle : if therefore you love your intel-
ligence in yourselves, it becomes the receptacle of your love ;
and the love of proprium (or self-hood), since it cannot endure
an equal, never becomes conjugial love; but so long as it pre-
vails, so long it remains adulterous. Hereupon the men were
silent; nevertheless they murmured, "What is conjugial love?"
Borne husbands in heaven heard what passed, and confirmed
thence the three conclusions of the wives.
ON POLYGAMY.
332. THE reason why polygamical marriages are absolutely
condemned by the Christian world cannot be clearly seen by any
one, whatever powers of acute and ingenious investigation he
may possess, unless he be previously instructed, THAT THERE
EXISTS A LOYE TEULY CONJUGIAL ; THAT THIS LOVE CAN ONLY
KXI8T BETWEEN TWO ; NOB BETWEEN TWO, EXCEPT FROM THE
LOBD ALONE; AND THAT INTO THIS LOVE is INSERTED HEAVEN
WITH ALL ITS FELICITIES. Unless these knowledges precede, and
as it were lay the first stone, it is in vain for the mind to desire
to draw from the understanding any reasons for the condem-
nation of polygamy by the Christian world, which should be
satisfactory, and on which it may firmly stand, as a house upon
its stone or foundation. It is well known, that the institution
of monogamical marriage is founded on the Word of the Lord,
276
AND TfS CHASTE DELIGHTS. 832
" That whosoever putteth away his wifa except on account oj
whoredom, and marrieth another ', committeth adultery ; and that
from the "beginning, or from the first establishment of marriages,
it was {ordained}, that two should "become one flesh ; and that
man should not separate what God hath joined together" Matt.
dx. 3 12. But although the Lord spake these words from
the divine law inscribed on marriages, still if the understanding
cannot support that law by some reason of its own, it may so
warp it by the turnings and windings to which it is accustomed,
and by sinister interpretations, as to render its principle ob-
scure and ambiguous, and at length affirmative negative ;
affirmative, because it is also grounded in the civil law ; and ne-
gative, because it is not grounded in a rational view of those
words. Into this principle the human mind will fall, unless it
be previously instructed respecting the above-mentioned know-
ledges, which may be serviceable to the understanding as intro-
ductory to its reasons : these knowledges are, that there exists a
love truly conjugal ; that this love can only possibly exist be-
tween two ; nor between two, except from the Lord alone ; and
that into this love is inserted heaven with all its felicities. But
these, and several other particulars respecting the condemnation
of polygamy by the Christian world, we will demonstrate in the
following order : I. Love truly conjugial can only exist with one
wife, consequently neither can friendship) confidence, ability truly
conjugial) and such conjunction of minds that two may be one
flesh. II. Thus celestial blessednesses ', spiritual satisfactions, and
natural delights, which from the beginning were provided for
those who are in love truly conjugial, can only exist with one
wife. III. All those things can only exist from the Lord alone /
and they do not exist with any but those who come to him alone,
and at the same time live according to his commandments. IV.
Consequently ', love truly conjugial, with its felicities, can only
exist with those who are of the Christian church. Y, Therefore
a Christian is not allowed to marry more them one wife. Yl. If
a Christian marries several wives, he commits not only natural
"but also spiritual adultery : YII. The Israelitish nation was per-
mitted to marry several wives, because they had not the Christian
church^ and consequently love truly conjugial could not exist with
them. YIIL At this day the Mahometans are permitted to
marry several wives, because they do not acknowledge the Lord
Jesus Christ to l>e one with Jehovah the Father, and thereby to be
the God of heaven and earth / and hence they cannot receive love
truly conjugial. IX. The Mahometan heaven is out of the Chris-
tian heaven and is divided into two heavens , the inferior and the
superior; and only those are elevated into their superior heaven
who renounce concubines and live with one wife, and acknow-
ledge our JLord as equal to God the father, to whom is given do-
minion over heaven and earth. X. Polygamy is lasciviousness,
Til
332, 333 OONJUGIAL LOVE
XI. Conjujial chastity, purity, and sanctity, cannot exist with
$olygamists. XII. Polygamists, so long as they remain such,
cannot become spiritual. XIII. Polygamy is not sin with those
who live in it from a religious notion. XIV. That polygamy is
not sin with those who are in ignorance respecting the Lord.
XY. That of these, although polygamists, such are saved as ac-
knowledge U-od, and from a religious notion live according to the
civil laws of justice. XYL But none either of the latter or^ of
the former can le associated with the angels in the Christian
heavens. We proceed to an explanation of each article.
333. I. LoYE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE
WIFE, CONSEQUENTLY NEITHER CAN FRIENDSHIP, CONFIDENCE,
ABILITY TRULY CONJUGIAL, AND SUCH A CONJUNCTION OF MINDS
THAT TWO MAY BE ONE FLESH. That love truly coivjugial is at
this day so rare as to be generally unknown, is a subject which
has been occasionally inquired into above ; that nevertheless
such love actually exists, was demonstrated in its proper chapter,
and occasionally in following chapters. But apart from such
demonstration, who does not know that there is such a love,
which, for excellency and satisfaction, is paramount to all other
loves, so that all other loves in respect to it are of little account ?
That it exceeds self-love, the love of the world, and even the love
of life, experience testifies in a variety of cases. Have there not
been, and are there not still, instances of men, who for a woman,
the dear and desired object of their wishes, prostrate themselves
on their knees, adore her as a goddess, and submit themselves as
the vilest slaves to her will and pleasure? a plain proof that this
love exceeds the love of self. Have there not been, and are there
not still instances of men, who for such a woman, make light of
wealth, yea of treasures presented in prospect, and are also pro-
digal of those which they possess ? a plain proof that this love
exceeds the love of the world. Have there not been, and are
there not still, instances of men who for such a woman, account
life itself as worthless, and desire to die rather than be disap-
pointed in their wishes, as is evidenced by the many fatal com-
bats between rival lovers on such occasions? a plain proof that
this love exceeds the love of life. Lastly, have there not been,
and are there not still, instances of men, who for such a woman,
have gone raving mad in consequence of being denied a place in
her favor ? From such a commencement of this love in several
cases, who cannot rationally conclude, that, from its essence, it
holds supreme dominion over every other love ; and that the
man's soul in such case is in it, and promises itself eternal
blessedness with the dear and desired object of its wishes!
And who can discover, let him make what inquiry he pleases,
any other cause of this than that he has devoted his soul and
heart to one woman ? for if the lover, while he ia in that state,
had the offer made him of choosing out of the whole sex the wor
278
AND ITS CHASTE DELIGHTS. 333 335
thiest, the richest, and the most beautiful, would he not despise
the offer, and adhere to her whom he had already chosen, his
heart being riveted to her alone ?" These observations are made
in order that you may acknowledge, that conjugial love of such
super-eminence exists, while one of the sex alone is loved. What
understanding which with quick discernment attends to a chain
of connected reasonings, cannot hence conclude, that if a lover
from his inmost soul constantly persisted in love to that one, he
would attain those eternal blessednesses which he promised him*
self before consent, and promises in consent ? That he also does
attain them if he comes to the Lord, and from him lives a life of
true religion, was shewn above. "Who but the Lord enters the
life of man from a superior principle, and implants therein in-
ternal celestial joys, and transfers them to the derivative prin-
ciples which follow in order ; and the more so, while at the
same time he also bestows an enduring strength or ability ? It
is no proof that such love does not exist, or cannot exist, to
urge that it is not experienced in one's self, and in this or thfi
person.
334. Since love truly conjugial unites the souls and hearts of
two persons, therefore also it is united with friendship, and by
friendship with confidence, and makes each conjugial, and so
exalts them above other friendships and confidences, that as that
love is the chief love, so also that friendship and that confidence
are the chief: that this is the case also with ability, is plain from
several reasons, some of which are discovered in the SECOND
MEMORABLE RELATION that follows this chapter ; and from this
ability follows the endurance of that love. That by love truly
conjugial two consorts become one flesh, was shewn in a separate
chapter, from n. 156 183.
335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATIS-
FACTIONS, AND NATURAL DELIGHTS, WHICH FROM THE BEGINNING*
WERE PROVIDED FOR THOSE WHO ARE IN LOVE TRTJLY CONJTOIAL,
CAN ONLY EXIST WITH ONE WIFE. They are called celestial
blessednesses, spiritual satisfactions, and natural delights, be-
cause the human mind is distinguished into three regions, of
which the highest is called celestial, the second spiritual, and
the third natural; and those three regions, with such as are
principled in love truly conjugial, are open, and influx follows in
order according to the openings. And as the pleasantnesses of
that love are most eminent in the highest regions, they are per-
ceived as blessednesses, and as in the middle region they are leaa
eminent, they are perceived as satisfactions, and lastly, in the
lowest region, as delights : that there are such blessednesses,
satisfactions, and delights, and that they are perceived and felt,
appears from the MEMORABLE DELATIONS in which they are
described. The reason why all those happinesses were from the
beginning provided for those who are principled in love truly
279
335 -337 CONJUGIAL LOVE
conjngial, is, because there is an infinity of all blessednesses in
the Lord, and he is divine love ; and it is the essence of love tc
desire to communicate all its goods to another whom it loves ;
therefore together with man he created that love, and inserted
in it the faculty of receiving and perceiving those blessednesses.
Who is of so dull and doting an apprehension as not to be able
to see, that there is some particular love into which the Lord has
collected all possible blessings, satisfactions, and delights ?
336. HI. ALL THOSE THINGS CAN ONLY EXIST FEOM THS
IiORD ALOOT ; AND THEY DO NOT EXIST WITH ANY BUT TH08B3
WHO COMB TO HIM ALONE, AND LIVE ACCORDING- TO HIS COM-
MANDMENTS. This has been proved above in many places ; to
which proofs it may be expedient to add, that all those blessings,
satisfactions, and delights can only be given by the Lord, and
therefore no other is to be approached. What other can be
approached, when by him all things were made which are made,
John i. 3 ; when he is the God of heaven and earth, Matt, xxviii.
18 : when no appearance of God the father was ever seen, or his
voice heard, except through him, John i. 18; chap. v. 37 ; chap,
xiv. 6 11 ? From these and very many other passages in the
Word, it is evident that the marriage of love and wisdom, or of
good and truth, from which alone all marriages derive their
origin, proceeds from him alone* Hence it follows, that the
above love with its felicities exists with none but those who come
to him; and the reason why it exists with those who live accord*
ing to his commandments, is, because he is conjoined with them
by love, John xiv. 21 24.
337. IY goNSEQOTNixy^^pyi.WTjLT ww$iAL y jpraj^
FELICITIES OAU ONLY EXIST WITH THOSE WHO AKE Oft ' THB
C^isTiA^f pprBQH. The reason why conjugial love, such as
was* 3 escribed in its proper chapter, n. 57 73, and in the
following chapters, thus such as as it is in its essence, exists only
with those who are of the Christian church, is, because that
love is from the Lord alone, and the Lord is not so known else-
where as that he can be approached as God ; also because that
ove is according to the state of the church with every one, n.
130, and the genuine state of the church is from no other source
than from the Lord, and thus is with none but those who receive
it from him. That these two principles are the beginnings, intro-
ductions, and establishments of that love, has been already con-
firmed by such abundance of evident and conclusive reasons, thajfc
it is altogether needless to say any thing more on the subject*
The reason why conjugal love is nevertheless rare in the Chris-
tian world, n. 58 59, is, because few in that world approach the
Lord, and among those there are some who indeed believe the
church, but do not live accordingly ; besides other circumstances
which are unfolded in the APOCALYPSE REVEALED, where the
present state of the Christian church is fully described. But
280
AND ITS CHASTE DELIGHTS. 337 3311
nevertheless it is an established truth, that love truly conjugial
can only exist with those who are f the Christian church ; there-
fore also from this ground polygamy is in that church altogether
rejected and condemned : that this also is of the divine provi-
dence of the Lord, appears very manifest to those who think
justly concerning providence.
338. V. THEREFORE A CHRISTIAN is NOT ALLOWED TO
MABRY MORE THAN ONE WIFE. This follows as a conclusion
from the confirmation of the preceding articles ; to which this is
to be added, that the genuine conjugial principle is more deeply
inserted into the minds of Christians, than of the Gentiles who
have embraced polygamy ; and that hence the minds of Chris-
tians are more susceptible of that love than the minds of poly-
gamists ; for that conjugial principle is inserted in the interiors
of the minds of Christians, because they acknowledge the Lord
and his divine principle, and in the exteriors of their minds by
civil laws.
339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE
COMMITS NOT ONLY NATURAL BUT ALSO SPIRITUAL ADULTERY.
That a Christian who marries several wives, commits natural
adultery, is agreeable to the Lord's words, " That it is not law-
ful to put away a wife^ because from the beginning they were
created to be one flesh / and that he who putteth away a wife
without just cause^ and marrieth another ', committeth adultery"
Matt. xix. 3 12 ; thus still more does he commit adultery who
does not put away his wife, but, while retaining her, connects
himself with another. This law enacted by the Lord respecting
marriages, has its internal ground in spiritual marriage ; for
whatever the Lord spoke was in itself spiritual ; which is meant
by this declaration, " The words that I speak unto you are spirit
and are life,," John vi. 63. The spiritual [sense] contained
therein is this, that by polygamical marriage in the Christian
world, the marriage of the Lord and the Church is profaned ; in
like manner the marriage of good and truth ; and still more the
"Word, and with the "Word the church ; and the profanation of
those things is spiritual adultery. That the profanation of the
good and truth of the church derived from the Word corresponds
to adultery, and hence is spiritual adultery ; and that the falsifi-
cation of good and truth has a like correspondence, but in a less
degree, may' be seen confirmed in the APOCALYPSE REVEALED, n,
134. The reason why by polygamical marriages among Chris-
tians the marriage of the Lord and the church is profaned, is,
because there is a correspondence between that divine marriage
and the marriages of Christians ; concerning which, see above,
n. 83 102 ; which correspondence entirely perishes, if one wife
is joined to another; and when it perishes, the married man is
no longer a Christian The reason why by polygamical marriages
among Christians the marriage of good and truth is profaned, is,
281
839, 340 CONJUGIAL LOVE
because from tnis spiritual marriage are derived marriages in the
world ; and the marriages of Christians differ from those of other
nations in this respect, that as good loves truth, and truth good,
and are a one, so it is with a wife and a husband ; therefore if a
Christian should join one wife to another, he would rend asunder
in himself that spiritual marriage ; consequently he would pro-
fane the origin of his marriage, and would thereby commit
spiritual adultery. That marriages in the world are derived from
the marriage of good and truth, may be seen above, n. 116 131.
The reason why a Christian by pplygamical marriage would pro-
fane the Word and the church, is, because the Word considered
in itself is the marriage of good and truth, and the church in like
manner, so far as this is derived from the Word ; see above, n.
128 131. Now since a Christian is acquainted with the Lord,
possesses the Word, and has also the church from the Lord by the
Word, it is evident that he, much more than one who is not a
Christian, has the faculty of being capable of being regenerated,
and there by of becoming spiritual, and also of attaining to love truly
conjugal ; for these things are connected together. Since those
Christians who marry several wives, commit not only natural but
also at the same time spiritual adultery, it follows that the con-
demnation of Christian polygamists after death is more grievous
than that of those who* commit only natural adultery. Upon
inquiring into their state after death, I received for answer, that
heaven is altogether closed in respect to them ; that they appear
in hell as lying in warm water in the recess of a bath, and that
they thus appear at a distance, although they are standing on
their feet, and walking, which is in consequence of their intestine
frenzy ; and that some of them are thrown into whirlpools in the
borders of the worlds.
340. VII. THE ISRAELITISH NATION WAS PERMITTED TO
MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRIS-
TIAN CHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGJAL
COULD NOT EXIST WITH THEM. There are some at this day
who are in doubt respecting the institution relative to mono-
gamical marriages, or those of one man with one wife, and
who are distracted by opposite reasonings on the subject ; being
led to suppose that because polygamical marriages were openly
permitted in the case of the Israelitish nation and its kings,
and in the case of David and Solomon, they are also in them-
selves permissible to Christians : but such persons have no
distinct knowledge respecting the Israelitish nation and the
Christian, or respecting the externals and internals of the
church, or respecting the change of the church from external
to internal by the Lord ; consequently they know nothing from
interior judgment respecting marriages. In general it is to
be observed, that a man is born natural in order that he may
be made spiritual ; and that so long as he remains natural, he ia
282
AND ITS CHASTE DELIGHTS. 340
in the night, and as it were asleep as to spiritual things ; and
that in this case he does not even know the difference between
the external natural man and the internal spiritual. That the
Christian church was not with the Israelitish nation, is known
from the Word ; for they expected the Messiah, as they still
expect him, who was to exalt them above all other nations and
people in the world : if therefore they had been told, and were still
to be told, that the Messiah's kingdom is over the heavens, and
thence over all nations, they would have accounted it an idle
tale ; hence they not only did not acknowledge Christ or the
Messiah, our Lord, when he came into the world, but also
barbarously took him away out of the world. From these
considerations it is evident, that the Christian church was not
with that nation, as neither is it at this day ; and those with
whom the Christian church is not, are natural men both exter-
nally and internally: to such persons polygamy is not hurtful,
since it is inherent in the natural man ; for, in regard to love in
marriages, the natural man perceives nothing but what has re-
lation to lust. This is meant by these words of the Lord,
" That Moses ^ because of the HARDNESS OF THEIR HEARTS, suffered
them to put away their wives : but that from the beginning it was
not so" Matt. xix. 8. He says that Moses permitted it, in
order that it may be known that it was not the Lord [who per-
mitted it]. But that the Lord taught the internal spiritual
man, is known from his precepts, and from the abrogation of
the rituals which served only tor the use of the natural man ;
from his precepts respecting washing, as denoting the purifica-
tion of the internal man, Matt. xv. 1, 17 20 ; chap, xxiii. 25, 26 ;
Mark vii. 14 23 ; respecting adultery, as denoting cupidity
of the will, Matt. v. 28 ; respecting the putting away of wives,
as being unlawful, and respecting polygamy, as not being
agreeable to the divine law, Matt. xix. 3 9. These and several
other things relating to the internal principle and the spiritual
man, the Lord taught, because he alone opens the internals
of human minds, and makes them spiritual, and implants
these spiritual principles in the natural, that these also may
partake of a spiritual essence : and this effect takes place if he
is approached, and the life is formed according to his command
ments, which in a summary are, to believe on him, and to
shun evils because they are of and from the devil ; also to do
good works, because they are of the Lord and from the Lord ;
and in each case for the man to act as from himself, and at
the same time to believe that all is done by the Lord through
him. The essential reason why the Lord opens the internal spi-
ritual man, and implants this in the external natural man, is, be-
cause every man thinks and acts naturally, and therefore could
not perceive any thing spiritual, and receives it in his natural
Drinciple, unless the Lord had assumed the human natural, and
283
340, 341 CONJUOIAL LOTE
had made this also divine. From these considerations now it
appears a truth that the Israeli tish nation was permitted to
marry several wives, because the Christian church was not with
them. .
341. VULL AT THIS BAT THE MAHOMETANS ABE PER-
MITTED TO MARRY SEVEBAL WIVES, BECAUSE THEY DO NOT
ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE WITH
JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF
HEAVEN AND EARTH, AND HENCE CANNOT RECEIVE LOVE TRULY
CONJTJGIAL. The Mahometans, in conformity to the religion
which Mahomet gave them, acknowledge Jesus Christ to be the
Son of God and a grand prophet, and that he was sent into the
world by God the Father to teach mankind ; but not that God
the Father and he are one, and that his divine and human [prin-
ciple] are one person, united as soul and body, agreeably to the
faith of all Christians as grounded in the Athanasian Creed ;
therefore the followers of Mahomet could not acknowledge our
Lord to be any God from eternity, but only to be a perfect
natural man ; and this being the opinion entertained by Ma-
homet, and thence by his disciples, and they knowing that God
is one, and that that God is he who created the universe, there-
fore they could do no other than pass by our Lord in their
worship ; and the more so; because they declare Mahomet also
to be a grand prophet ; neither do they know what the Lord
taught. It is owing to this cause, that the interiors of their
minds, which in themselves are spiritual, could not be opened :
that the interiors of the mind are opened by the Lord alone,
may be seen just above, n. 340. The genuine cause why they
are opened by the Lord, when he is acknowledged to be the
God of heaven and earth, and is approached, and with those
who live according to his commandments, is, because otherwise
there is no conjunction, and without conjunction there is no
reception. Man is receptible of the Lord's presence and of
conjunction with him. To come to him causes presence, and
to live according to his commandments causes conjunction ; his
presence alone is without reception, but presence and conjunction
together are with reception. On this subject I will impart the
following new information from the spiritual world. Every one
in that world, when he is thought of, is brought into view aa
present ; but no one is conjoined to another except from the affec-
tion of love; and this is insinuated by doing what he requires,
and what is pleasing to him. This circumstance, which is
common in the spiritual world, derives its origin from the Lord,
who, in this same manner, is present and is conjoined. The
above observations are made in order to shew, that the Maho*
metans are permitted to marry several wives, because love truly
eonjugial, which subsists only between one man and one wife,
was not communicable to them; since from their
234
AND ITS CHASTE DELIGHTS. 341, 34:2
tenets they did not acknowledge the Lord to be equal to God
the Father, and so to be the God of heaven and earth. That
conjugial love with every one is according to the state of the
church, may be seen above, at n. 130, and in several other places.
342. IX. THE MAHOMETAN HEAVEN is OUT OF THE CHEIS-
TIAN HEAVEN AND IS DIVIDED INTO TWO HEAVENS, THE INFE&IOB
AND THE SUPERIOR J AND ONLY THOSE AEE ELEVATED INTO THEIB
SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE WITH
ONE WEFE, AND ACKNOWLEDGE OUR LoED AS EQUAL TO GOD THIS
FATHER, T;> WHOM is GIVEN DOMINION OVER HEAVEN AND EARTH.
Before we speak particularly to each of these points, it may be
expedient to premise somewhat concerning the divine providence
of the Lord in regard to the rise of Mahometanism. That this
religion is received by more kingdoms than the Christian religion,
may possibly be a stumbling-block to those who, while thinking
of the divine providence, at the same time believe that no one
can be saved that is not born a Christian ; whereas the Maho-
metan religion is no stumbling-block to those who believe thst
all things are of the divine providence. These inquire in what
respect the divine providence is manifested in the Mahometan
religion ; and they so discover in it this, that the Mahometaa
religion ^ acknowledges our Lord to be the Son of God, the
wisest of men, and a grand prophet, who came into the world
to instruct mankind; but since the Mahometans have made the
Koran the book of their religion, and consequently think much
of Mahomet who wrote it, and pay him a degree of worship,
therefore they think little 'respecting our Lord. In order to
fehew more fully that the Mahometan religion was raised up by
the Lord's divine providence to destroy tEe idolatries of several
nations, we will give a detail of the subject, beginning with the
origin of idolatries. Previous to the Mahometan religion ido-
latrous worship prevailed throughout the whole world ; because
the churches before the Lord's coming were all representative ;
such also was the Israeli tish church, in which the tabernacle,
the garments of Aaron, the sacrifices, all things belonging to the
temple at Jerusalem, and also the statutes, were representative.
The ancients likewise had the science of correspondences, whkh
is also the science of representations, the very essential science
of the wise, which was principally cultivated by the Egyptians,
whence their hieroglypnics were derived. From that science
they knew what was signified by animals and trees of every kind,
likewise by mountains, hills, rivers, fountains, and also by the
BUII, the moon, and the stars ; by means of this science also they
had a knowledge of spiritual things ; since things represented!,
which were sucn as relate to the spiritual wisdom of me angels,
were the origins [of those which represent], Now since all their
worship was representative, consisting of mere correspondences,
285
342, 343 OONJUGIAL LOVE
therefore they celebrated it on mountains and bills, and also In
groves and gardens ; and on this account they sanctified foun-
tains, and in their adorations turned their faces to the rising
sun : moreover they made graven horses, oxen, calves, and lambs \
yea, birds, fishes, and serpents ; and these they set in theii
houses and other places, in order, according to the spiritual
things of the church to which they corresponded, or which they
represented. They also set similar images in their temples, as a
means of recalling to their remembrance the holy things of wor-
ship which they signified. In process of time, when the science
of correspondences was forgotten, their posterity began to wor-
ship the very graven images as holy in themselves, not knowing
that the ancients, their fathers, did not see anything holy in
them, but only that according to correspondences they repre-
sented and thence signified holy things. Hence arose the
idolatries which overspread the whole globe, as well Asia with
its islands, as Africa and Europe. To the intent that all those
idolatries might be eradicated, it came to pass of the Lord's
divine providence, that a new religion, accommodated to the
genius of the orientals, took its rise ; in which something from
each testament of the Word was retained, and which taught that
the Lord had come into the world, and that he was a grand pro-
phet, the wisest of all, and the Son of God, This was effected
by means of Mahomet, from whom that religion took its name.
From these considerations it is manifest, that this religion was
raised up of the Lord's divine providence, and accommodated, as
we have observed, to the genius of the orientals, to the end that
it might destroy the idolatries of so many nations, and might
give its professors some knowledge of the Lord, before they came
into the spiritual world, as is the case with every one after death.
This religion would not have been received by so many nations,
neither could it have eradicated their idolatries, unless it had
been made agreeable to their ideas ; especially unless polygamy
had, been permitted ; since without such permission, the orien-
tals would have burned with the fire of filthy adultery more than
the Europeans, and would have perished.
34:3. The Mahometans also have their heaven ; for all in the
universe, who acknowledge a God, and from a religious notion
shuns evils as sins against him, are saved. That the Mahometan
heaven is distinguished into two, the inferior and the superior,
I have heard from themselves : and that in the inferior heaven
they live with several wives and concubines as in the world ; but
that those who renounce concubines and live with one wife, are
elevated into the superior heaven. I have heard also that it is
impossible for them to think of our Lord as one with the Father ;
but that it is possible for them to think of him as his equal, and
that he has dominion over heaven and earth, because he IB hi*
286
AND ITS CHASTE DELIGHTS. 34:3 346
Son ; therefore such of them as are elevated by the Lord into
their superior heaven, hold this belief.
344. On a certain time I was led to perceive the quality of
the heat of conjugial love with polygamists. I was conversing
with one who personated Mahomet Mahomet himself is never
present, but some one is substituted in his place, to the end that
those who are lately deceased may as it were see him. This
substitute, after I had been talking with him at a distance, sent
me an ebony spoon and other things, which were proofs that they
came from him ; at the same time a communication was opened
for the heat of their conjugial love in that place, which seemed
to me like the warm stench of a bath ; whereupon I turned
myself away, and the communication was closed.
345. X. POLYGAMY is LASCIVIOUSNESS. The reason of this
is, because its love is divided among several, and is the love of
the sex, and the love of the external or natural man, and thus ia
not conjugial love, which alone is chaste. It is well known that
polygumical love is divided among several, and divided love ia
not conjugial love, which cannot be divided from one of the sex;
hence the former love is lascivious, and polygamy is lascivious-
ness. Polygamical love is the love of the sex, differing from it
only in this respect, that it is limited to a number, which the
polygamist may determine, and that it is bound to the observance
of certain laws enacted for the public good ; also that it is allowed
to take concubines at the same time as wives ; and thus, as it is
the love of the sex, it is the love of lasciviousness. The reason
why polygamical love is the love of the external or natural man
is, because it is inherent in that man ; and whatever the natural
man does from himself is evil, from which he cannot be released
except by elevation into the internal spiritual man, which is
effected solely by the Lord ; and evil respecting the sex, by
which the natural man is influenced, is whoredom ; but since
whoredom is destructive of society, instead thereof was induced
its likeness, which is called polygamy. Every evil into which a
man is born from his parents, is implanted in his natural man,
but not any in his spiritual man; because into this he is born from
the Lord. From what has now been adduced, and also from
several other reasons, it may evidently be seen, that polygamy
is lasciviousness.
346. XL CONJTKHAL CHASTITY, PTJEITY, AND SANCTITY CAN-
NOT EXIST WITH POLYGAMISTS. This follows from what has been
just now proved, and evidently from what was demonstrated in
the chapter ON THE CHASTE PKINCIPLE AND THE NON-CHASTE;
especially from these articles of that chapter, namely, that a
chaste, pure, and holy principle is predicated only of monogamica
marriages, or of the marriage of one man with oue wife, n. 141
also, that love truly conjugial is essential chastity, and that hence
all the delights of that love, even the ultimate, are chaste, u
287
3i6 349 CONJUGIAL LOVE
143, 144 ; and moreover from what was adduced in the chapter
ON LOVE TRULY coNJUGiAL, namely, that love truly conjugial,
which is that of one man with one wife, from its origin and cor-
respondence, is celestial, spiritual, holy, and clean above every
other love, n. 64. Now since chastity, purity, and sanctity exist
only in love truly conjugial, it follows, that it neither does nor
can exist in polygamical love.
347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH,
OANKOT BECOME SPIRITUAL. To become spiritual is to be
elevated out of the natural, that is, out of the light and heat of
the world, into the light and heat of heaven. Respecting this
elevation no one knows anything but he that is elevated ; never-
theless the natural man, although not elevated, perceives no
other than that he is ; because he can elevate his understanding
into the light of heaven, and think and talk spiritually, like the
spiritual man ; but if the will does not at the same time follow
the understanding to its altitude, he is still not elevated ; for he
does not remain in that elevation, but in a short time lets him-
self down to his will, and there fixes his station. It is said the
will, but it is the love that is meant at the same time ; because
the will is the receptacle of the love ; for what a man loves, that
he wills. From these few considerations it may appear, that a
polygamist, so long as he remains such, or what is the same, a
natural man, so long as he remains such, cannot be made
spiritual.
348. XIII. POLYGAMY is NOT SIN WITH THOSE WHO LIVE
IN IT FROM A RELIGIOUS NOTION. All that which is contrary to
religion is believed to be sin, because it is contrary to Grod ;
and on the other hand, all that which agrees with religion, is
believed not to be sin, because it agrees with God ; and as poly-
gamy existed with the sons of Israel from a principle of religion,
and exists at this day with the Mahometans, it could not, and
cannot, be imputed to them as sin. Moreover, to prevent ita
being sin to them, they remain natural, and do not become
spiritual ; and the natural man comiot see that there is any sin
in such things as belong to the received religion : this is seen
only by the spiritual man. It is on this account, that although
the Mahometans are taught by the Koran to acknowledge our
Lord as the Son of God, still they do not corne to him, but to
Mahomet ; and so long they remain natural, and consequently
do not know that there is in polygamy any evil, or indeed any
lasciviousness. The Lord also saith, "'If ye were Hind ye would
not ham sin ; but now ye say^ We see> therefore your sin re*
maineth" John ix. 41. Since polygamy cannot convict them ot
sin, therefore after death they have their heavens, n. 342, 343 ;
and their joys there according to life.
349. XIV. POLYGAMY is NOT SIN WITH THOSE WHO ARE
IN IGNORANCE RESPECTING THE LORD. This is, becaUSC loV0
288
AND ITS CHASTE DELIGHTS. 34:9 85!
truly conjugial is from the Lord alone, and cannot be imparted
by the Lord to any but those who know him, acknowledge him,
believe on him, and live the life which is from him ; and those
to whom that love cannot be imparted know no other than that
the love of the sex and conjugial love are the same thing; con-
sequently also polygamy. Moreover, polygamists, who know
nothing of the Lord, remain natural : for a man (homo) is made
spiritual only from the Lord ; and that is not imputed to the
natural man as sin^ which is according to the laws of religion
and at the same time of society : he also acts according to his
reason ; and the reason of the natural man is in mere darkness
respecting love truly conjugial ; and this love in excellence is
spiritual. Nevertheless the reason of polygamists is taught from
experience, that both public and private peace reauire that
promiscuous lust in general should be restrained, and be left to
every one within his own house : hence comes polygamy.
350. It is well known, that a man (homo) by birth is viler
than the beasts. All the beasts are born into the knowledges
corresponding to the love of their life ; for as soon as they are
born, or are batched from the egg, they see, hear, walk, know
their food, their dam, their friends and foes ; and soon after this
they show attention to the sex, and to the affairs of love, and
also to the rearing of their offspring. Man alone, at his birth,
knows nothing of this sort ; for no knowledge is connate to hirn ;
he has only the faculty and inclination of receiving those things
which relate to knowledge and love ; and if he does not receive
these from others, he remains viler than a beast. That man is
born in this condition, to the end that he may attribute nothing
to himself, but to others, and at length every thing of wisdom
and of the love thereof to God alone, and may hence become an
image of God, see the MEMORABLE RELATION, n. 132 130.
From these considerations it follows, that a man who does not
learn from others that the Lord has come into the world, and
that he is God, and has only acquired some knowledge respect-
ing religion and the laws of his country, is no.t in fault if he
thinks no more of conjugial love than of the love of the sex,
and if he believes polygamical love to be the only conjugial love.
The Lord leads such persons in their ignorance; and by his
divine auspices providently withdraws from the imputation of
guilt those who, from a religious notion, shun evils as sins, to
the end that they may be saved ; for every man is born for heaven,
and no one for hell ; and every one comes into heaven [by influ-
ence] from the Lord, and into hell [by influence] from himself.
351, XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ABB!
BAVED AS ACKNOWLEDGE A GOD, AND FBOM A RELIGIOUS NOTION
LIVE ACCORDING TO THE CIVIL LAWS OF JUSTICE. All throughout
the world who acknowledge a God and live according to the
civil laws of justice from a religious notion, are saved. By the
19 289
351 j 352 430NJTJGIAL LOVE
civil laws of justice we mean such precepts as are contained m
the Decalogue, which forbid murder, theft, adultery, and false
witness. These precepts are the civil laws of justice in all the
kingdoms of the earth ; for without them no kingdom could
subsist. But some are influenced in the practice of them by fear
of the penalties of the law, some by civil obedience, and some
also by religion ; these last are saved, because in such case God
is in them ; and every one, in whom God is, is saved. Who does
cot see, that among the laws given to the sons of Israel, aftei
they had left Egyj)t, were those which forbid murder, adultery,
theft, and false witness, since without those laws their com-
munion or society could not subsist ? and yet these laws were
promulgated by Jehovah God upon Mount Sinai with a stupen-
dous miracle : but the cause of their being so promulgated was,
that they might be also laws of religion, and thus that the people
might practise them not only for the sake of the good of society,
but also for the sake of God, and that when they practised them
from a religious notion for the sake of God, they might be saved.
From these considerations it may appear, that the pagans, who
acknowledge a God, and live according to the civil laws of justice,
are saved ; since it is not their fault that they know nothing of
the Lord, consequently nothing of the chastity of the marriage
with one wife. For it is contrary to the divine justice to con-
demn those who acknowledge a God, and from their religion
practise the laws of justice, which consist in shunning evils be-
cause they are contrary to God, and in doing what is good be-
cause it is agreeable to God.
352. X. V I. BlJT NONE EITHER OF THE LATTER OR OF THE
FORMER CAN BE ASSOCIATED WITH THE ANGELS IN THE CHRIS-
TIAN HEAVENS. The reason of this is, because in the Christian
heavens there are celestial light, which is divine truth, and
celestial heat, which is divine love ; and these two discover the
quality of goods and truths, and also of evils and falses ; hence,
tiiere is no communication between the Christian and the Maho-
metan heavens, and in like manner between the heavens of the
Gentiles. If there were a communication, none could have been
saved but those who were in celestial light and at the same time
in celestial heat from the Lord ; yea neither would these be
saved if there was a conjunction of the heavens: for in conse-
quence of conjunction all the heavens would so far fall to decay
that the angels would not be able to subsist ; for an unchaste an
lascivious principle would flow from the Mahometans into the
Christian neaven, which in that heaven could not be endured ;
and a chaste and pure principle would flow from the Christiana
into the Mahometan heaven, which again could not be there
endured. In such case, in consequence of communication and
thence of conjunction, the Christian angels would become natural
and thereby adulterers; or if they remained spiritual, they would
290
AHD ITS CHASTE DELIGHTS. 352 35^
be continually sensible of a lascivious principle about them,
which would intercept all the blessedness of their life. The case
would be somewhat similar with the Mahometan heaven : for the
spiritual principles of the Christian heaven would continually
encompass and torment them, and would take away all the
delight of their life, and would moreover insinuate that poly-
gamy is sin, whereby they would be continually chided. Thia
is the reason why all the heavens are altogether distinct from
each other, so that there is no connection between them, except
by an influx of light and heat from the Lord out of the sun, in
the midst of which he is : and this influx enlightens and vivifies
every one according to his reception ; and reception is according
to religion. This communication is granted, but not a commu-
nication of the heavens with each other.
**-# -x *# * #
353. To the above I shall add TWO MEMORABLE RELATIONS*
FIRST. I was once in the midst of the angels and heard their
conversation. It was respecting intelligence and wisdom ; that
a man perceives no other than that each is in himself, and thus
that whatever he thinks trom his understanding and intends
from his will, is from himself; when nevertheless not the least
portion thereof is from the man, but only the faculty of receiv-
ing the things of the understanding and the will from God : and
as every man (homo) is by birth inclined to love himself, it was
provided from creation, to prevent man's perishing by self-love
and the conceit of his own intelligence, that that love of the man
(w>) should be transferred into the wife, and that in her should
be implanted from her birth a love for the intelligence and wis-
dom of her husband, and thereby a love for him ; therefore the
wife continually ittracts to herself her husband's conceit of hia
own intelligence, and extinguishes it in him, and vivifies it in*,
herself, and thus changes it into conjugial love, and fills it with
unbounded pleasantnesses. This is provided by the Lord, lest
the conceit of his own intelligence should so far infatuate the
man, as to lead him to believe that he has understanding and;
wisdom from himself and not from the Lord, and thereby make-
him willing to eat of the tree of the knowledge of good and evil,,
and thence to believe himself like unto God, and also a god, aa
the serpent, which was the love of his own intelligence, said and
persuaded him ; wherefore the man (homo) after eating was cast
out of paradise, and the way to the tree of life was guarded by a
cherub. Paradise, spiritually understood, denotes intelligence;
to eat of the tree of life, in a spiritual sense, is to be intelligent
and wise from the Lord ; and to eat of the tree of the knowledge-
of good and evil, in a spiritual sense, is to be intelligent and
wise from self.
354. The angels having finished this conversation departed ;
and there came two priosts, tosretfer with a man who in the
291
354, 355 CONJTGIAL LOVE
world had been an ambassador of a kingdom, and to then*
I related what I had heard from the angels. On hearing this
they began to dispute with each other about intelligence and
wisdom, and the prudence thence derived, whether they are
from Grod or from man. The dispute grew warm. All three
in heart believed that they are from man because they are in
man, and that the perception and sensation of its being so con-
firm it ; but the priests, who on this occasion were influenced
by theological zeal, said, that there is nothing of intelligence
and wisdom, and thus nothing of prudence from man; arid
when the ambassador retorted, that in such case there is nothing
of thought from man, they assented to it. But as it was per-
ceived in heaven, that all the three were in a similar belief, it
was said to the ambassador, " Put on the garments of a priest,
and believe that you are one, and then speak." He did so ; and
instantly he declared aloud that nothing of intelligence and wis-
dom, and consequently nothing of prudence, can possibly exist
but from God ; and he proved it with his usual eloquence full of
rational arguments. It is a peculiar circumstance in the spi-
ritual world, that a spirit thinks himself to be such as is denoted
by the garment he wears ; because in that world the understand-
ing clothes every one. Afterwards, a voice from heaven said to
the two priests, " Put off your own garments, and put on those
of political ministers, and believe yourselves to be such." They
did so ; and in this case they at the same time thought from
their interior self, and spoke from arguments which they had
inwardly cherished in favor of man's own intelligence. At that
instant there appeared a tree near the path; and it was said to
them, u It is the tree of the knowledge of good and evil ; take
heed to yourselves lest ye eat of it." Nevertheless all the three,
infatuated by their own intelligence, burned with a desire to eat
of it, and said to each other, " Why should not we? Is not the
fruit good ?" And they went to it and eat of it. Immediately
all the three, as they were in a like faith, became bosom friends ;
and they entered together into the way of self-intelligence, which
led into hell : nevertheless I saw them return thence, because
they were not yet prepared.
355. THE SECOND MEMOKABLTS RELATION. On a time as I
was looking into the spiritual world, I saw in a certain green
field some men, whose garments were like those worn by men of
this world ; from which circumstance I knew that they were
lately deceased. I approached them and stood near them, that
J might hear what they were conversing about. Their conversa-
tion was about heaven ; and one of them who knew something
respecting it, said, " In heaven there are wonderful things, such
as no one can believe unless he has seen them : there are para-
disiacal gardens, magnificent palaces constructed according to the
rales of architecture, because the work of the art itself, respleu*
292
AND ITS CHASTE DELIGHTS. 35i
dent with gold ; in the front of which are columns of silver; and
on the columns heavenly forms made of precious stones ; also
houses of jasper and sapphire, in the front of which are stately
porticos, through which the angels enter ; and within the houses
handsome furniture, which no art or. words can describe. The
angels themselves are of both sexes : there are youths and hus-
bands, also maidens and wives : maids so beautiful, that nothing
in the world bears any resemblance to their beauty ; and wives
still more beautiful, who are genuine images of celestial love,
and their husbands images of celestial wisdom ; and all these are
ever approaching the full bloom of youth ; and what is more,
they know no other love of the sex than conjugial love; and,
what you will be surprised to hear, the husbands there have a
perpetual faculty of enjoyment." "When the novitiate spirits
Leard that no other love of the sex prevailed in heaven than
conjugial love, and that they had a perpetual faculty of enjoy-
ment, they smiled at each other, and said, " "What you tell us is
incredible ; there cannot be such a faculty : possibly you are
amusing us with idle tales." But at that instant a certain angel
from heaven unexpectedly stood in the midst of them, and said,
" Hear me, I beseech you ; I am an angel of heaven, and have
lived now a thousand years with my wife, and during that time
have been in the sameflower of my age in which you heresee me.
This is in consequence of the conjugial love in which I have
lived with my wile ; and I can affirm, that the above faculty haa
been and is perpetual with me ; and because I perceive that, you
believe this to be impossible, I will talk with you on the subject
from a ground of rational argument according to the light of
your understanding. You do not know anything of the primeval
etate of man, which you call a state of integrity. In mat state
all the interiors of the mind were open even to the Lord ; and
hence they were in the marriage of love and wisdom, or of good
and truth ; and as the good of love and the truth of wisdom
perpetually love each other, they also perpetually desire to b$
united ; and when the interiors of the mind are open, the GO*
jugial spiritual love flows down freely with its perpetual eu*
deavour, and presents the above faculty. The very soul of a mat*
(homo\ being in the marriage of good and truth, is not only in
the perpetual endeavour of that union, but also in the perpetual
cndeayour of the fructification and production of its own like-
ness ; and since the interiors of a man even from the soul am
open by virtue of that marriage, and the interiors continually
regard as an end the effect in ultimates that they may exist,
therefore that perpetual endeavor for fructifying and producing
its like, which is the property of the soul, becomes also of the
body ; and since the ultimate of the operation of the soul in the
oody with two conjugial partners is into the ultimates of love
therein, and those depend on the state of the soul, it is evident
203
855 CONJTTGIAL LOVE
whence they derive tins perpetnality. Fructification also is per-
petual, because the universal sphere of generating and propagat-
ing the celestial things which are of love, and the spiritual things
which are of wisdom, and thence the natural things which are of
offspring, proceeds from the Lord, and fills all heaven and all the
world ; and that celestial sphere fills the souls of all men, and
descends through their minds into the body even to its ultimates,
and gives the power of generating. But this cannot be the case
vrith any but those with whom a passage is open from the soul
through the superior and inferior principles of the mind into the
body to its ultimates, as is the case with those who suffer them*
selves to be led back by the Lord into the primeval state of crea-
tion. I can confirm that now for a thousand years I have never
wanted faculty, strength, or vigor, and that 1 ana altogether a
stranger to any diminution of powers, which are continually
renewed by the influx of the above-mentioned sphere, and in
such case also cheer the mind (animum), and do not make it sad,
as is the case with those who suffer the loss of those powers.
Moreover love truly conjugial is just like the vernal heat, from
the influx of which all things tend to germination and fructifica-
tion ; nor is there any other heat in our heaven : wherefore with
coujugial partners in that heaven there is spring in its perpetual
conatuS) and it is this perpetual conatus from which the above
virtue is derived. But fructifications with us in heaven are dif-
ferent from those with men on earth. With us fructifications are
spiritual, which are the fructifications of love and wisdom, or of
good and truth: the wife from the husband's wisdom receives
into herself the love thereof; and the husband from the love
thereof in the wife receives into himself wisdom ; yea the wife is
actually formed into the love of the husband's wisdom, which is
effected by her receiving the propagations of his soul with the
delight arising therefrom, in that she desires to be the love of her
husband's wisdom: thus from a maiden she becomes a wife and a
likeness. Hence also love with its inmost friendship with the
wife, and wisdom with its happiness with the husband, are con-
tinually increasing, and this to eternity. This is the state of the
angels of heaven." When the angel had thus spoken, lie looked
at those who had lately come from the world, and said to them,
4 You know that, while you were in the vigor of love, you loved
our married partners ; but when your appetite was gratified) you
regarded them with aversion ; but you do not know that we in
heaven do not love our married partners in consequence of that
vigor, but that we have vigor in consequence of love and derived
from it ; and that as we perpetually love our married partners,
we have perpetual vigor : it therefore you can invert the state,
you may be able to comprehend this. Does not he who per-
petually loves a married partner, love her with the whole mind
and with the whole body f for love turns every thing of the iniiid
294
AND ITS CHASTE DELIGHTS, 355 b
and of the body to that which it loves ; and as this is done
reciprocally, it conjoins the objects so that they become a one.'*
He further said, "I will not speak to 1 yon of the conjugial love
implanted from the creation in males and females, and of their
inclination to legitimate conjunction, or of the faculty of proli-
ficatipn in the males, which makes one with the faculty of mul-
tiplying wisdom from the love of truth ; and that so far as a man
loves wisdom from the love thereof, or truth from good, so far
he is in love truly conjugial and in its attendant vigor,"
356, When he had spoken these words, the angel was silent ;
and from the spirit of his discourse the novitiates comprehended
that a perpetual faculty of enjoyment is communicable ; and as
this consideration rejoiced their minds, they exclaimed, " how
happy is the state of angels ! We perceive that you in the hea-
vens remain for ever in a state of youth, and thence in the vigor
of that age ; but tell us how we also may enjoy that vigor."
The angel replied, " Shun adulteries as infernal, and approach
the Lord, and you will possess it." They said, " We will do so."
But the angel replied, "You cannot shun adulteries as infernal
evils, unless you in like manner shun all other evils, because
adulteries are the complex of all ; and unless you shun them,
you cannot approach the Lord ; for the Lord receives no others."
After this the angel took his leave, and the novitiate spirits
departed sorrowful.
OK JEALOTOY.
357. THE subject of jealousy is here treated of, because it
also has relation to conjugial love. There is a just jealousy and
an unjust ; a just jealousy with married partners who mutually
love each other, with whom it is a just and prudent zeal lest
their conjugial love should be violated, and thence a just grief if
it is violated ; and an unjust jealousy with those who are naturally
suspicious, and whose minds are sickly in consequence of viscous
and bilious blood. Moreover, all jealousy is by some accounted
a vice ; which is particularly the case with whoremongers, who
censure even a just jealousy. The term JEALOUSY (zdotyvia} is
derived from JSELI TYPUS (the type of zeal), and there is a type
or image of Just ^and also of unjust zeal; but we will explain
these distinctions in the following series of articles ; I. Zeal, con-
sidered in itself \ is like the ardent fire of love. IL The burning
or flame of that love, which is ze&l^ u a spiritual turning orflame 9
arising from an infestation and assault of the love. Ill The
quality of & m<w?s (homo) zeal is according to the quality of hi*
295
858 CONJUGIAL LOVE
lorn / thus it differs according as the low is good or evil. IV.
The zeal of a good love and the zeal of an evil love are alike in
ewternal$) l)ut altogether unlike in internals. V. The zeal of a
good love in its internals contains a hidden store of love and
friendship; "but the zeal of an evil love in its internals contains
a hidden store of hatred and reveng& VL The seal of con-
jugial love is called jealousy. VII. Jealousy is like an ardent
fire against those who infest love exercised towards a married
partner, and like a terrible fear for the loss of that love, VIII*
There is spiritual jealousy with monogamists, and natural with
polygamists. IX. Jealousy with those married partners who ten*
aerly love each other^ is a just grief grounded in sound reason
lest conjugial love should be divided^ and should thereby perish.
X. Jealousy with married partners who do not love each other,
is grounded in several causes : arising in some instances from va-
rious mental weaknesses. XL In some instances there is not any
jealousy ; and this also from various causes. XII. There is a
jealousy also in regard to concubines, but not such as in regard to
wives. XIII. Jealousy likewise exists among beasts and birds.
XIV. The jealousy of men and husbands is different from that of
women ana wives. We proceed to an explanation of the above
articles.
358. I. ZEAL, CONSIDERED IN ITSELF, is LIKE THE ARDENT
EXBE OF LOYE. What jealousy is cannot be known, unless it be
known what zeal is ; for jealousy is the zeal of conjugial love.
The reason why zeal is like the ardent fire of love is, because
zeal is of love, which is spiritual heat, and this in its origin ia
like fire. In regard to the first position, it is well known that
zeal is of love ; nothing else is meant by being zealous, and
acting from zeal, than acting from the force of love : but since
when it exists, it appears not as love, but as unfriendly and
hostile, offended at and fighting against him who hurts the love,
therefore it may also be called the defender and protector of love ;
for all love is of such a nature that it bursts into indignation and
anger, yea^into fury, whenever it is disturbed in its delights:
therefore if a love, e^pecially^ the ruling love, be touched, there
ensues an emotion of the mind ; and if it be hurt, there ensues
wrath. From these considerations it may be seen, that zeal ia
not the highest degree of the love, but that it is ardent love.
The love of one, and the correspondent love of another, are like
two confederates ; but when the love of one rises up against the
love of another, they become like enemies ; because love is the
esse o^f a man's life ; therefore he that assaults the love, assaults
the^life itself; and in such case there ensues a state of wrath
against the assailant, like the state of every man whose life is
attempted bjr another. Such wrath is attendant on every love,
even that which is most pacific, as is very manifest in the case of
liens, geese, and birds of every kind ; which, without any fear.
296 J f
AND ITS CHASTE DELIGHTS. 358 Sftl
rise against and fly at those who injure their Coring, or rob them
of their meat That some beasts are seized with anger, and wild
beasts with fury, if their young are attacked, or their prey taken
from them, is well known. The reason why love is said to burn
like fire is, because love is spiritual heat, originating in the fire
of the angelic sun, which is pure love. That love is heat as it
were from fire, evidently appeal's from the heat of living bodies,
which is from no other source than from their love ; also from
the circumstance that men grow warm and are inflamed accord
in^ to the exaltation of their love. From these considerations
it is manifest, that zeal is like the ardent fire of love.
359. II. THE BURNING OB FLAME OF THAT LOVE, WHICH
IS ZEAL, IS A SPIRITUAL BURNING OR FLAME, ARISING FROM AN
INFESTATION AND ASSAULT OF THE LOVE. That zeal is a spiritual
burning or flame, is evident from what has been said above. As
love in the spiritual world- is heat arising from the sun of that
world, therefore also love at a distance appears there as flame: it
is thus that celestial love appears with the angels of heaven; and
thus also infernal love appears with the spirits of hell ; but it is
to be observed, that that flame does not burn like the flame of
the natural world. The reason why zeal arises from an assault
of the love is, because love is the heat of every one's life; where-
fore when the life's love is assaulted, the life's heat kindles itself,
resists, and bursts forth against the assailant, and acts as an
enemy by virtue of its own strength and ability, which is like
flame bursting from a fire upon him who stirs it : that it is like
fire, appears from the sparkling of the eyes from the face being
inflamed, also from the tone of the voice and the gestures. This
is the effect of love, as being the heat of life, to prevent its
extinction, and with it the extinction of all cheerfulness, vivacity,
and perceptibility of delight, grounded in its own love.
360. It may be expedient here to show how the- love by being
assaulted is inflamed and kindled into zeal, like fire into flame.
Love resides in a man's will ; nevertheless it is not inflamed in
the will itself, but in the understanding ; for in the will it is like
fire, and in the understanding like flame. Love in the will
knows nothing about itself, because there it is not sensible of
anything relating to itself, neither does it there act from itself;
but this is done in the understanding and its thought : when
therefore the will is assaulted, it provokes itself to anger in the
understanding, which is effected by various reasonings. These
reasonings are like pieces of wood, which the fire inflames, and
-which thence burn: they are therefore like so much fuel, or so
many combustible matters which give occasion to that spiritual
flame, which is very variable.
361. We will here unfold the true reason why a man becomes
inflamed in consequence of an assault of his love. The human
form in its inmost principles is from creation a form of love and
297
561, 362 CONJUGIAL LOVE
wisdom. In man there are all the affections of love, and thence
all the perceptions of wisdom, compounded in the most perfect
order, so as to make together what is unanimous, and thereby a
one. Those affections and perceptions are rendered substantial ;
for substances are their subjects. Since therefore the human
form is compounded of these, it is evident that, if the love ia
assaulted, this universal form also, with everything therein, ia
assaulted at the same instant, or together with it. And as the
desire to continue in its form is implanted from creation in all
living things, therefore this principle operates in every general
compound by derivation from the singulars of which it is com-
pounded, and in the singulars by derivation from the general
compound : hence when the love is assaulted, it defends itself
by its understanding, and the understanding [^defends itself]
by rational and imaginative principles, whereby it represents to
itself the event ; especially by such as act in unity with the love
which is assaulted : and unless this was the case the above form
would wholly fall to pieces, in consequence of the privation of
that love. Hence then it is that love, in order to resist assaults",
hardens the substance of its form, and sets them erect, as it
were in crests, like so many sharp prickles, that is, crisps itself;
such is the provoking of love whicn is called zeal : wherefore if
there is no opportunity of resistance, there arise anxiety and
grief, because it foresees the extinction of interior life with its
delights. But on the other hand, if the love is favored and
cherished, the above form unbends, softens, and dilates itself;
and the substances of the form become gentle, mild, ineek, and
alluring.
362. IIL THE QUALITY OF A MAST'S ZEAL is ACCORDED
TO THE QUALITY OF HIS LOVE ; THUS IT DIFFERS ACOOKDING- A8
THE LOVE is GOOD OB EVIL. Since zeal is of love, it follows
that its quality is such as the quality of the love is ; and as there
are in general two loves, the love of what is good and thence of
what is true, and the love of what is evil and thence of what is
false, hence in general there is a zeal in favor of what is good
and thence of what is true, and in favor of what is evil and
thence of what is false. But it is to be noted, that of each love
there is an infinite variety. This is very manifest from the angels
of heaven and the spirits of hell ; both of whom in the spiritual
world are the forms of their respective love ; and yet there is not
one angel of heaven absolutely like another as to face, speech,
gait, gesture, and manner ; nor any spirit of hell ; yea neither
can there be to eternity, howsoever they be multiplied into
myriads of myriads. Hence it is evident, that there is an infinite
variety of loves, because there is of their forms. The case is
the same with zeal, as being of the love ; the zeai of one can-
not be absolutely like or the same with the zeal of another. Ia
general there are the zeal of a good and the zeal of an evil lo v*e.
298
AND ITS CHASTE DELIGHTS. 363 365
363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF
AN EVIL LCVE AJBE ALIKE IK EXTERNALS, BUT ALTOGETHER
DIFFEBENT IN INTERNALS. Zeal in externals, with every one,
appears like anger and wrath ; for it is love enkindled and in-
flamed to defend itself against a violator, and to remove him.
The reason why the zeal of a good love and the zeal of an evil
love appear alike in externals is, because in both cases love
while it is in zeal, burns ; but with a good man only in externals,
whereas with an evil man it burns in both externals and inter-
nals ; and when internals are not regarded, the zeals appear
alike in externals ; but that they are altogether different in
internals will be seen in the next article. That zeal appears in
externals like anger and wrath, may be seen and heard from all
those who speak and act from zeal ; as for example, from a priest
while he is preaching from zeal, the tone of whose voice is high,
vehement, sharp, and harsh ; his face is heated and perspires ;
he exerts himself, beats the pulpit, and calls forth fire from hell
against those who do evil: and so in many other cases.
364. In order that a distinct idea may be formed of zeal as
influencing the good, and of zeal as influencing the wicked, and
of their dissimilitude, it is necessary that some idea be previously
formed of men's internals and externals. For this purpose, let
us take a common idea on the subject, as being adapted to
general apprehension, and let it be exhibited by the case of a
nut or an almond, and their kernels. With the good, the
internals are like the kernels within as to their soundness and
goodness, encompassed with their usual and natural husk ; with
the wicked, the case is altogether different, their internals art*
like kernels which are either not eatable from their bitterness,
or rotten, or worm-eaten ; whereas their externals are like the
shells or husks of those kernels, either like the natural shells 01
husks, or shining bright like shell-fish, or speckled like the
stones called irises. Buch is the appearance of their externals,
within which the above-mentioned internals lie concealed* The
case is the same with their zeal. *
365. V. THE ZEAL OF A GOOD LOITE IN ITS INTERNALS
CONTAINS A HIDDEN STOEE OF LOVE AM> FRIENDSHIP; BUT THE
ZEAL OF AN EVIL LOVE IN ITS INTEENAXS CONTAINS A HIDDEN
STOBE OF HATBED AND EEVENGE. It was said just above, that
zeal in externals appears like anger and wrath, as well with those
who are in a good love, as with those who are in an evil love :
but whereas the internals are different, the anger and wrath in
each case differs from that of the other, and the difference is as
follows : 1. The zeal of a good love is like a heavenly flame,
which in one case bursts out upon another, but only defends itself,
and that against a wicked person, as when he rushes into the fire
and is burnt ; but the zeal of an evil love is like an infernal
flame, which of itself bursts forth and rushes on, and is desirous
299
365 368 CONJUGIAL LOVE
to consume another* 2. The zeal of a good love instantly burna
away and is allayed when the assailant ceases to assault ; but
the zeal of an evil love continues and is not extinguished. 3.
This is because the internal of him who is in the love of good
is it in itself mild, soft, friendly, and benevolent; wherefore
when his external, with a view of defending itself, is fierce,
harsh, and haughty, and thereby acts with rigor, still it is tem-
pered by the good in which he is internally : it is otherwise with
the wicked ; with such the internal is unfriendly, without pity,
harsh, breathing hatred and revenge, and feeding itself with
their delights ; and although it is reconciled, still those evils lie
concealed as fires in wood underneath the embers ; and these
fires burst forth after death, if not in this world.
366. Since zeal in externals appears alike both in the good
and the wicked, and since the ultimate sense of the Word con-
sists of correspondence and appearances, therefore in the Word,
it is very often said of Jehovah that he is angry and wrathful,
that he revenges, punishes, casts into hell, with many other things
which are appearances of zeal in externals ; hence also it is that
he is called zealous ; whereas there is not the least of anger, wrath,
and revenge in him ; for he is essential mercy, grace and cle-
mency, thus essential good, in whom it is impossible such evil
passions can exist. But on this subject see more particulars in
the treatise on HEAVEN AND HELL, n; 545 550 ; and in the
AJPOOALTPSE BEVEALED, n. 494, 498, 525, 714, 806.
367. VI. THE ZEAL OF OONJUGIAL LOVE is GALLED JEALOUSY.
Zeal in favor of truly conjugial love is the chief of zeals; because
that love is the chief of loves, and its delights, in favor of which
also zeal operates, are the chief delights; for, as was shewn
above, that love is the head of all loves. The reason of this is,
because that love induces in a wife the form of love, and in a
husband the form of wisdom ; and from these forms united into
one, nothing can proceed but what savors of wisdom and at the
same time of love. As the zeal of conjugial love is the chief
of zeals, therefore it is called by a new name, JEALOUSY, which
is the very type of zeal.
368. VlL JEALOUSY is LIKE AN ABBENT FIBB AGAINST
THOSE WHO INFEST LOVE EXEBCISED TOWA&DB A MAKRIED
PARTNER, AND LIKE A TEJREIBLE FEAR FOE THE LOSS OF THAT
LOVE. The subject here treated of is Jealousy of those who
are in spiritual love with a married partner ; in the following
article we shall treat of the jealousy of those who are in natural
love ; and afterwards of the jealousy of those who are ia love
truly conj ugial With those who are in spiritual love the j ealousy
is Carious, because their love is various ; for one love, whether
spiritual or natural, is never altogether alike with two persons,
still less with several. The reason why spiritual jealousy, 01
jealousy with the spiritual, is like an ardent fire raging against
AND ITS CHASTE DELIGHTS. 868 370
those who infest their eonjugial love, is, because with them the
first principle of love is in the internals of each party, and their
love from its first principle follows its principiates, even to its
ultimates, by virtue of which ultimates and at the same time of
first principles, the intermediates which are of the mind and
body, are kept in lovely connection. These, being spiritual,
in their marriage regard union as an end, and in union spiritual
rest and the pleasantness thereof: now, as they have rejected
disunion from their minds, therefore their jealousy is like a fire
fitirred up and darting forth against those who infest them.
The reason why it is also like a terrible fear is, because their spi*
ritual love intends that they be one ; if therefore there exists a
chance, or happens an appearance of separation, a fear ensues
as terrible as when two united parts are torn asunder. This
description of jealousy was given me from heaven by those
who are in spiritual conjugial love ; for there are a natural, a
spiritual, and a celestial conjugial love ; concerning the natural
and the celestial conjugial love, and their jealousy, we shall take
occasion to speak in 'the two following articles.
369. VITI. THERE is SPIRITUAL JEALOUSY WITH MONCH
GAMISTS, AND NATURAL WITH POLYGAMiSTS. The reason why
spiritual jealousy exists with monogamists is, because they alone
can receive spiritual conjugial love, as has been abundantly
shewn above. It is said that it exists ; but the meaning is that
it is capable of existing. That it exists only with a very few in
the Christian world, where there are monogamical marriages,
but that still it is capable of existing there, lias also been con-
firmed above. That with polygarnists conjugial love is natural,
may be seen in the chapter on Polygamy, n. 345, 347 ; in like
manner jealousy is natural in the same case, because this fol-
lows love* What the quality of jealousy is among polygarnists,
we are taught from the relations of those who have been eye-
witnesses of its effects among the orientals : these effects are,
that wives and concubines are guarded as prisoners in work-
houses, and are withheld from and prohibited all communication
with men ; that into the women's apartments, or the closets of
their confinement, no man is allowed to enter unless attended
by a eunuch ; and that the strictest watch it set to observe
whether any of the women look with a lascivious eye or counte-
nance at a man as he passes ; and that if this be observed, the
woman is sentenced to the whip ; and in case she indulges her
lasciviousness with any man, whether introduced secretly into
her apartment, or from home, she is punished with death.
370. From these considerations it is "plainly seen what is the
quality of the fire of jealousy into whicn polygamical conjugial
love enkindles itself, that it is into anger and revenge ; into
anger with the meek, and into revenge with the fierce. The
reason of this effect is, becanse their love is natural, and does
301
370 372 OOHJUGUL LOVE
not partake of anything spiritual. This is a consequence of
what is demonstrated in the chapter on Polygamy, that poly
gamy is lasciviousness, n. 345 ; and that a polygamist, so long aa
he remains such, is natural, and cannot become spiritual, n. $47.
But the fire of jealousy is different with natural monogamists,
whose love is inflamed not so much against the women as against
those who do violence, becoming anger against the latter, and
cold against the former : it is otherwise with polygamists, whose
fire of jealousy burns also with the rage of revenge : this likewise
is one of the reasons why, after the death of polygamists, their
concubines and wives are for the most part set free, and are sent
to seraglios not guarded, to employ themselves in the various
elegant arts proper to women.
371. IX. JEALOUSY WITH THOSE MAKRIED PARTNERS WHO
TENDEBLY LOVE EACH OTHER, IS A ^JUST GRIEF GROUNDED IN
80TJND REASON LEST CONJTTGIAL LOVE SHOULD BE DIVIDED,
AND SHOULD THEEEBY PEEisH. All love is attended with fear
and grief; fear lest it should perish, and grief in case it perishes :
ft is the same with conjugial love; but the fear and grief attend-
ing this love is called zeal or jealousy. The reason why this
sseal, with married partners who tenderly love each other, ia
just and grounded in sound reason, is, because it is at the same
time a fear for the loss of eternal happiness, not only of its
own but also of its married partner's, and because also it is a
defence against adultery, la respect to the first consideration,
that it is a just fear lor the loss of its own eternal happiness
arid of that of its married partner, it follows from every thing
which has been heretofore adduced concerning love truly COLJ-
jigial; and also from this consideration, that married partners
derive from that love the blessedness of their souls, the satis*
fiction of their minds, the delight of their bosoms, and the
pleasure of their bodies ; and since these remain with them to
eternity, each jDarty has a fear for eternal happiness. That the
above zeal is a just defence against adulteries, is evident : hence
it is like a fire raging against violation, and defending itself
against it. From these considerations it is evident, that who-
ever loves a married partner tenderly, is also jealous, but is just
and discreet according to the man's wisdom.
372. It was said, that in conjugial love there is implanted a
fear lest it should be divided, and a grief lest it should perish, and
that its zeal is like a fire raging against violation. Some time
ago, when meditating on this subject, I asked the zealous angels
concerning the seat of jealousy? They said, that it is in the
understanding of the man who receives the love of a married
partner and returns it ; and that its quality there is according
to his wisdom : they saidfurthei, that jealousy has in it some what
in common with honor, which also resides in conjugial love ; for
he that loves his wife, also honors her. In regard to zeal's
302
AND ITS CHASTE DELIGHTS. 372 374
residing with a man in his understanding, they assigned this
reason ; because conjugial love defends itself by the understanding,
as good does by truth; so the wife defends those things which
are common with the man, by her husband; and that on this
account zeal is implanted in the men, and by them, and for
their sake, in the women. To the -question as to the region of
the mind in which jealousy resides with the men, they replied,
in their souls, because it is also a defence against adulteries ; and
because adulteries principally destroy conjugial love, that when
there is danger of the violation of that love, the man's under*
standing grows hard, and becomes like a horn, with which he
strikes me adulterer.
373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT
LOVE EACH OTHER, IS GROUNDED US SEVERAL CAUSES; ARIS-
ING- IN SOME INSTANCES FROM VARIOUS MENTAL WEAKNESSES.
The causes why married partners who do not mutually love each
other, are yet jealous, are principally the honor resulting from
power, the fear of defamation with respect both to the man him-
self and also to his wife, and the dread lest domestic affairs should
fall into confusion. It is well known that the men have honor
resulting from power, that is, that they are desirous of being
respected in consequence thereof; for so long as they have this
honor, they are as it were of an elevated mind, and not dejected
when in the company of men and women : to this honor also is
attached the name of bravery; wherefore military officers have it
more than others. That the fear of defamation, with respect
both to the man himself and also to his wife, is a cause of
jealousy that agrees with the foregoing: to which may be added,
that living with a harlot, and debauched practices in a house, are
accounted infamous. The reason why some are jealous through
a dread lest their domestic affairs should fall into confusion, is
because, so far as this is the case, the husband is made light of,
and mutual services and aids are withdrawn ; but with some in
process of time this jealousy ceases and is annihilated, and with
some it is changed into the mere semblance of love.
374. That jealousy in certain cases arises from various mental
weaknesses, is not unknown in the world; for there are jealous
persons, who are continually thinking that their wives are un-
faithful, and believe them to be harlots, merely because they hear
or see them talk in a friendly manner with or about men. There
are several vitiated affections of the mind which induce this weak-
ness ; the principal of which is a suspicious fancy, which if it
be long cherished, introduces the mind into societies of similar
spirits, from whence it cannot without difficulty be rescued ; it
also confirms itself in the body, by rendering the serum, and
consequently the blood, viscous, tenacious, thick, slow, and acrid,
a defect of strength also increases it ; for the consequence of such
defect is, that the mind cannot be elevated from its suspicious
303
374 376 CONJUGIAL LOVE
fancies ; for the presence of strength elevates, and Its absence
depresses, the latter causing the mind to sink, give way, and
become feeble ; in which case it immerses itself more and more
in the above fancy, till it grows delirious, and thence takes
delight in quarrelling, and, so far as is allowable, in abuse.
375. There are also several countries, which more than others
labor under this weakness of jealousy ; in these the wives are
imprisoned, are tyrannically shut out from conversation with
men, are prevented from even looking at them through the win-
dows, by blinds drawn down, and are terrified by threats of death
if the cherished suspicion shall appear well grounded ; not to
mention other hardships which the wives in those countries suffer
from their jealous husbands. "There are two causes of this
jealousy ; one is, an imprisonment and suffocation of the thoughts
in the spiritual things of the church ; the other is, an inward
desire of revenge. As to the first cause, the imprisonment and
suffocation of the thoughts in the spiritual things of the church,
its operation and effect may be concluded from what has been
proved above, that every one has conjugial love according to the
state of the church with him, and as the church is from the
Lord, that that love is solely from the Lord, n. 130, 131 ; when
therefore, instead of the Lord, living and deceased men are
approached and invoked, it follows, that the state of the church
is such that conjugial love cannot act in unity with it; and the
less so while the mind is terrified into that worship by the threats
of a dreadful prison ; hence it comes to pass, that the thoughts,
together with the expressions of them in conversation, are violently
seized and suffocated ; and when they are suffocated, there is an
influx of such things as are either contrary to the church, or
imaginary in favor of it; the consequence of which is, heat in
favor of harlots and cold towards a married partner ; from which
two pi'inciples prevailing together in one subject, such an uncon-
querable fire of jealousy flows forth. As to the second cause,
the inward desire of revenge, this altogether checks the influx
of conjugial love, and swallows it up, and changes the delight
thereof, which is celestial, into the delight of revenge, which is
infernal ; and the proximate determination of this latter is to the
wife. There is also an appearance, that the unhealthiness of the
atmosphere, which in those regions is impregnated with the
poisonous exhalations of the surrounding country, is an addi-
tional cause.
376. XL IN SOME INSTANCES THERE IS NOT ANT JEALOUSY J
AND THIS ALSO- FROM VARIOUS CAUSES. There are several causes
of there being no jealousy, and of its ceasing. The absence of
jealousy is principally with those who make no more account of
conjugial than of adulterous love, and at the same time are so void
of honorable feeling as to slight the reputation of a name; they
tire Bot unlike mamod pimps. There is no jealousy likewise with
AND ITS CHASTE DELIGHTS. 376 378
those wlio liave rejected it from a confirmed persuasion that it
infests the miad, and thas it is useless to watch a wife, and that
to do so serves only to incite her, and that therefore it is better
to shut the eyes, and not even to look through the key-hole, lest
any thing should be discovered. Some have rejected jealousy
on account of the reproach attached to the name, and under the
idea that any one wno is a real man, is afraid of nothing : some
have been driven to reject it lest their domestic affairs should
suffer, and also lest they should incur public censure in case the
wife was convicted of the disorderly passion of wich she is
accused. Moreover jealousy passes off into no jealousy with
those who grant license to their wives, either from a want of
ability, or with a view to the procreation of children for the sake
of inheritance, also in some cases with a view to gain, and so
forth. There are also disorderly marriages, in whicn, by mutual
consent, the licence of unlimited amour is allowed to each party,
and yet they are civil and complaisant to each other when they
meet.
377. XII. THERE is A JEALOUSY ALSO IK EEGAKD TO QQN
CUBINES, BUT NOT SUCH AS IN BEGKAED TO WIVES. Jealousy in
regard to wives originates in a man's inmost principles ; but
jealousy in regard to concubines originates in external principles ;
they therefore differ in kind. The reason why jealousy in regard
to wives originates in inmost principles is, because conjugiallove
resides in them" : the reason why it resides there is, because
marriage from the eternity of its compact established by covenant,
and also from an equality of right,the right of each party being
transferred to the other, unites souls, and lays a superior obliga-
tion on minds : this obligation and that union, once impressed,
remain inseparable, whatever be the quality of the love after-
wards, whetner it be warm or cold. Hence it is that an invita-
tion to love coming from a wife chills the whole man from the
inmost principles to the outermost ; whereas an invitation to love
coming from a concubine has not the same effect upon the object
of her love. To jealousy in regard to a wife is added the earnest
desire of reputation with a view to honor ; and there is no such
addition to jealousy in regard to a concubine. Nevertheless
both kinds of jealousy vary according to the seat of the love
received by the wife and bv the concubine ; and at the same time
according to the state of te judgment of the man receiving it.
378. XIII. JEALOUSY LIKEWISE EXISTS AMOKG BEASTS AND
BIEDS. That it exists among wild beasts, as lions, tigers, bears,